Contrasting Invitations of Wisdom and Folly
Proverbs 9:1-18
Pro.9.1 - Details
Original Text
Morphology
- חכמות: NOUN,f,pl,abs
- בנתה: VERB,qal,perf,3,m,sg
- ביתה: NOUN,m,sg,suff-3,f,sg
- חצבה: VERB,qal,perf,3,f,sg
- עמודיה: NOUN,m,pl,abs
- שבעה: NOUN,m,sg,abs
Parallels
- Proverbs 8:22-31 (thematic): Personified Wisdom describes her role in creation and ordering the world—language of agency and workmanship parallels Wisdom ‘building her house’ and establishes Wisdom as a cosmic builder.
- Proverbs 8:1-4 (thematic): Wisdom’s public calling and presence in the gates/streets parallels the personified Wisdom who has established a dwelling and issues an invitation in Proverbs 9.
- Proverbs 9:13-18 (structural): Immediate literary antithesis in chapter 9: Folly is also personified and sits at the door of her house, offering a parallel/contrast to Wisdom’s house and hospitality in v.1.
- Proverbs 7:6-23 (thematic): The story of the adulterous woman who prepares a place and lures the young man uses house/setting and invitational imagery that contrasts with and illuminates Wisdom’s constructed house and righteous invitation.
- Psalm 127:1 (allusion): The motif of house-building and dependence on a higher power (‘unless the LORD builds the house…’) resonates with Wisdom’s role as builder, implying the house’s stability derives from divine/ordering wisdom.
Alternative generated candidates
- Wisdom has built her house; she has hewn out her seven pillars.
- Wisdom has built her house; she hewed out her seven pillars.
Pro.9.2 - Details
Original Text
Morphology
- טבחה: NOUN,f,sg,abs
- טבחה: NOUN,f,sg,abs
- מסכה: NOUN,f,sg,abs
- יינה: NOUN,m,sg,abs
- אף: ADV
- ערכה: VERB,qal,perf,3,f,sg
- שלחנה: NOUN,m,sg,abs
Parallels
- Proverbs 9:1-6 (structural): Immediate context: the female Wisdom prepares a house, slaughters beasts, mixes wine, sets a table and calls the simple to a feast (same scene and language).
- Isaiah 25:6 (verbal): God prepares a lavish banquet—'a feast of rich food, a feast of well-aged wines'—using the same banquet/feast imagery (slaughtered beasts, mixed wine, table set).
- Psalm 23:5 (verbal): 'You prepare a table before me' evokes the image of God preparing a table for the beloved, paralleling Wisdom's prepared table and provision.
- Matthew 22:1-14 (thematic): Parable of the wedding feast: a host prepares a banquet and issues invitations—echoes Wisdom's preparation of a feast and her summons to guests as an image of divine invitation.
- Luke 14:15-24 (thematic): Parable of the great banquet: servants are sent to call guests to a prepared feast, closely paralleling Wisdom’s setting of the table and sending out an invitation to partake.
Alternative generated candidates
- She has prepared her meat, she has mixed her wine; she has also set her table.
- She has slaughtered her beasts, mixed her wine, and set her table.
Pro.9.3 - Details
Original Text
Morphology
- שלחה: VERB,qal,perf,3,f,sg
- נערתיה: NOUN,f,pl,abs,suff:3,f
- תקרא: VERB,qal,impf,2,m,sg
- על: PREP
- גפי: NOUN,m,pl,abs+1s
- מרמי: ADJ,m,pl,abs+1s
- קרת: NOUN,f,sg,abs
Parallels
- Prov.8:1-3 (verbal): Wisdom personified cries out from heights and public places—similar language of calling from the heights of the city, linking Wisdom’s public summons to life.
- Prov.1:20-21 (thematic): An earlier depiction of Wisdom crying aloud in the streets and public squares; same motif of a public invitation to the simple.
- Prov.7:6-8 (allusion): The seductress scene uses urban/city-window imagery and calling to entice passersby; parallels the motif of female figures sending or calling out to draw in listeners.
- Prov.9:4 (structural): Immediate continuation of the invitation begun in 9:3—those who are simple are urged to turn in and gain instruction from Wisdom’s messengers.
- Isa.55:1 (thematic): Prophetic invitation language (“Come, everyone who thirsts, come to the waters”) parallels the motif of a public call inviting people to partake of life-giving provision.
Alternative generated candidates
- She has sent out her maidens; she calls from the heights of the city.
- She has sent out her young women; she calls from the heights of the city:
Pro.9.4 - Details
Original Text
Morphology
- מי: PRON,interr,sg
- פתי: NOUN,m,sg,abs
- יסר: VERB,qal,impf,3,m,sg
- הנה: PART
- חסר: ADJ,m,sg
- לב: NOUN,m,sg,abs
- אמרה: VERB,qal,perf,3,f,sg
- לו: PRON,3,m,sg
Parallels
- Proverbs 1:23 (verbal): Wisdom calls for the simple to 'turn' at her reproof — a direct invitation to change course like Prov. 9:4.
- Proverbs 8:4-5 (verbal): Wisdom publicly calls out to 'the sons of man' and specifically to 'O ye simple, understand wisdom,' echoing the same address to the simple.
- Proverbs 1:22 (thematic): Repeated address to 'ye simple' asking how long they will love simplicity — a parallel rebuke/invitation to the naive audience of Prov. 9:4.
- Proverbs 9:16 (structural): Folly issues the same line—'Whoso is simple, let him turn in hither'—serving as a direct counterpart and literary foil to Wisdom's invitation in 9:4.
- Matthew 11:25 (thematic): Jesus praises the Father for revealing truths to 'babes' (the simple/lowly), reflecting the wisdom tradition's emphasis on revelation and instruction granted to the simple.
Alternative generated candidates
- To the simple she calls, to those without heart she speaks:
- To the simple she calls— to those lacking heart she speaks:
Pro.9.5 - Details
Original Text
Morphology
- לכו: VERB,qal,imp,2,m,pl
- לחמו: PREP+NOUN,m,sg,abs,poss:3,m,sg
- בלחמי: PREP+NOUN,m,sg,abs,1
- ושתו: VERB,qal,impv,2,m,pl
- ביין: PREP+NOUN,m,sg,abs
- מסכתי: VERB,qal,perf,1,c,sg
Parallels
- Isaiah 55:1-2 (thematic): Both issue an open invitation to come and eat/drink freely as an image of divine provision and satisfaction ('Come...' / 'Come, buy wine and milk without money').
- Psalm 34:8 (verbal): Uses sensory invitation language ('O taste and see') that parallels the call to 'eat' of Wisdom's bread—inviting experiential participation in God's goodness.
- Luke 14:16-24 (thematic): Parable of the great supper: an invitation to a banquet echoes Wisdom's summons to come and partake of a prepared feast.
- Matthew 22:1-10 (structural): The wedding-feast parable frames salvation in terms of an invited banquet, paralleling Proverbs' motif of Wisdom preparing a table and calling guests.
- Proverbs 8:1-6 (allusion): Immediate literary parallel within Proverbs: Wisdom's call/appeal to the simple and to hear her words anticipates and complements the invitation to 'eat' in ch. 9.
Alternative generated candidates
- "Come, eat of my bread, and drink of the wine I have mixed."
- Come, eat of my bread, and drink of the wine I have mixed.
Pro.9.6 - Details
Original Text
Morphology
- עזבו: VERB,qal,perf,3,m,pl
- פתאים: NOUN,m,pl,abs
- וחיו: VERB,qal,juss,3,m,pl
- ואשרו: VERB,qal,imp,2,mp
- בדרך: PREP+NOUN,f,sg,abs
- בינה: NOUN,f,sg,abs
Parallels
- Proverbs 4:11-13 (verbal): Both passages urge adherence to instruction/wisdom as the path of life; Proverbs 4:11-13 uses language of teaching, walking, and 'hold fast instruction'—paralleling 'leave the simple and live; walk in the way of understanding.'
- Proverbs 8:32-36 (thematic): Proverbs 8 presents wisdom's invitation and links obedience to wisdom with life and favor, and rejection with death—the same theological theme as the exhortation to 'leave foolishness and live.'
- Proverbs 1:23-33 (structural): Like Prov. 9, Prov. 1 contains a Wisdom speech calling sinners to turn from folly; both function as invitatory/didactic speeches urging a change of way toward understanding.
- Deuteronomy 30:19 (thematic): God sets before Israel 'life and death' and commands them to 'choose life'—a covenantal parallel to the proverb's imperative form 'leave ... and live.'
- Psalm 1:1-3 (verbal): Psalm 1 contrasts the way of the righteous and the wicked, using 'walk' and 'way' imagery; its depiction of the blessed person who 'walks' in God's law echoes the proverb's call to walk in the way of understanding.
Alternative generated candidates
- Leave the simple and live; and walk in the way of understanding.
- Leave the simple ways and live; walk in the way of understanding and be satisfied.
Pro.9.7 - Details
Original Text
Morphology
- יסר: VERB,qal,impf,3,m,sg
- לץ: NOUN,m,sg,abs
- לקח: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- קלון: NOUN,m,sg,abs
- ומוכיח: CONJ+VERB,hifil,ptc,m,sg
- לרשע: PREP+NOUN,m,sg,abs
- מומו: NOUN,m,sg,abs,poss:3ms
Parallels
- Prov.9.8 (verbal): Immediate parallel verse: explicitly warns against reproving a scorner (lest he hate you) while contrasting how a wise person receives rebuke—closely related wording and thought.
- Prov.15.12 (verbal): States that a scorner does not love one who reproves him and will not go to the wise—echoes the idea that correcting a scorner is futile and brings reproach.
- Prov.26.4-5 (thematic): Gives two seemingly contradictory instructions on answering a fool (do not answer according to his folly / answer according to his folly), highlighting the complexity and potential futility/danger of reproving fools/scorners.
- Prov.19.25 (thematic): Contrasts disciplining a scorner (which warns the simple) with reproving the understanding, illustrating different outcomes when addressing scorners versus those who can receive correction—parallels the warning about reproving scorners in 9:7.
Alternative generated candidates
- Correct a scoffer and he will despise you; reprove the wicked and he will hate you.
- Chasten a scoffer and you will earn reproach; rebuke the wicked, and he will despise you.
Pro.9.8 - Details
Original Text
Morphology
- אל: NEG
- תוכח: VERB,qal,juss,2,m,sg
- לץ: NOUN,m,sg,abs
- פן: CONJ
- ישנאך: VERB,qal,impf,3,m,sg,suff:2,m,sg
- הוכח: VERB,qal,impv,2,m,sg
- לחכם: PREP+NOUN,m,sg,abs
- ויאהבך: CONJ+VERB,qal,impf,3,m,sg,suff:2,m,sg
Parallels
- Proverbs 9:7 (structural): Immediate context/contrast: the surrounding verse also treats rebuking scorners and the different outcomes of reproving a scorner versus the wise.
- Proverbs 15:12 (verbal): Similar wording and theme: a scorner rejects reproof and will not accept the counsel of the wise, echoing the intolerance of correction.
- Proverbs 13:1 (verbal): Parallel contrast: the wise (a son) accepts instruction while a scorner refuses rebuke, reinforcing the idea that the wise welcome correction.
- Proverbs 12:1 (thematic): Affirms the broader proverb theme that those who love discipline gain knowledge, whereas those who hate correction are foolish—explaining why the wise respond positively to reproof.
- Proverbs 17:10 (thematic): Makes the same point from another angle: rebuke penetrates a person of understanding more than punishment affects a fool, showing reproof’s effectiveness with the wise but not with scoffers.
Alternative generated candidates
- Do not reprove a scoffer, lest he hate you; reprove the wise and he will love you.
- Do not reprove a scoffer, lest he hate you; reprove a wise man, and he will love you.
Pro.9.9 - Details
Original Text
Morphology
- תן: VERB,qal,imp,2,m,sg
- לחכם: PREP+NOUN,m,sg,abs
- ויחכם: VERB,qal,perf,3,m,sg
- עוד: ADV
- הודע: VERB,hiph,perf,3,m,sg
- לצדיק: PREP
- ויוסף: NOUN,m,sg,abs
- לקח: VERB,qal,perf,3,m,sg
Parallels
- Prov.1.5 (verbal): Closely parallels the wording and idea — the wise will hear/learn and increase in learning (direct verbal parallel to 9:9).
- Prov.19.20 (thematic): Urges hearing counsel and receiving instruction so one may be wise in later days, echoing the theme that instruction produces greater wisdom.
- Prov.12.1 (thematic): Contrasts love of instruction with folly; underscores the value of accepting instruction and growing in wisdom as in 9:9.
- Prov.10.8 (thematic): Speaks of the wise receiving commandments (instruction) while fools fall — a related proverb about the positive response of the wise to teaching.
Alternative generated candidates
- Give instruction to a wise man and he will be still wiser; teach the righteous and he will add to his learning.
- Give instruction to a wise man and he will be yet wiser; teach the righteous and he will add to his learning.
Pro.9.10 - Details
Original Text
Morphology
- תחלת: NOUN,f,sg,cons
- חכמה: NOUN,f,sg,abs
- יראת: NOUN,f,sg,cs
- יהוה: NOUN,prop,m,sg,abs
- ודעת: NOUN,f,sg,abs
- קדשים: NOUN,m,pl,abs
- בינה: NOUN,f,sg,abs
Parallels
- Proverbs 1:7 (verbal): Uses the same formula—'The fear of the LORD is the beginning of knowledge'—close verbal parallel to Prov 9:10's opening clause.
- Psalm 111:10 (verbal): Nearly identical statement—'The fear of the LORD is the beginning of wisdom'—and links reverence for God with wise understanding.
- Job 28:28 (verbal): Declares 'Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding,' echoing the equation of fear of God with wisdom and knowledge.
- Proverbs 15:33 (thematic): Links fear of the LORD with instruction in wisdom ('The fear of the LORD is instruction in wisdom'), reinforcing the Proverbs theme that reverence for God is foundational to wisdom.
- Proverbs 2:6 (thematic): Affirms that wisdom and understanding come from the LORD ('For the LORD gives wisdom; from his mouth come knowledge and understanding'), thematically supporting Prov 9:10's connection between God and true insight.
Alternative generated candidates
- The beginning of wisdom is the fear of the LORD, and the knowledge of the Holy One is insight.
- The fear of the LORD is the beginning of wisdom; the knowledge of the Holy One is insight.
Pro.9.11 - Details
Original Text
Morphology
- כי: CONJ
- בי: PREP+PRON,1,sg
- ירבו: VERB,qal,imf,3,m,pl
- ימיך: NOUN,m,pl,abs+2ms
- ויוסיפו: VERB,qal,impf,3,m,pl
- לך: PRON,2,m,sg
- שנות: NOUN,f,pl,cs
- חיים: ADJ,m,pl,abs
Parallels
- Proverbs 3:2 (verbal): Promises 'length of days and years of life' as the fruit of keeping wisdom's teachings—closely parallels the wording and theme of multiplied days in Prov 9:11.
- Proverbs 4:10 (verbal): A parental appeal: 'Accept my words... and the years of your life will be many'—uses nearly the same promise of increased years for heeding wisdom.
- Proverbs 3:16 (thematic): Describes wisdom holding 'length of days' in her right hand—same symbolic association of wisdom with long life as in Prov 9:11.
- Proverbs 10:27 (thematic): 'The fear of the LORD prolongs life; the years of the wicked will be shortened'—echoes the moral link between right conduct/wisdom and extended life.
- Psalm 91:16 (allusion): 'With long life I will satisfy him and show him my salvation'—a divine promise of long life that parallels the reward-theme found in Prov 9:11.
Alternative generated candidates
- For by me your days will be multiplied, and years will be added to your life.
- For by me your days will be multiplied, and years of life will be added to you.
Pro.9.12 - Details
Original Text
Morphology
- אם: CONJ
- חכמת: NOUN,f,sg,cons
- חכמת: NOUN,f,sg,cons
- לך: PRON,2,m,sg
- ולצת: CONJ+VERB,qal,inf
- לבדך: ADV,2,m,sg
- תשא: VERB,qal,impf,2,m,sg
Parallels
- Proverbs 1:31 (thematic): Like Prov.9:12, warns that fools will suffer the consequences of their own ways — people ‘eat the fruit of their ways’ (personal consequence for folly).
- Ezekiel 18:20 (thematic): Affirms individual moral responsibility: ‘The soul who sins shall die… the son shall not bear the iniquity of the father,’ resonating with ‘you alone will bear it.’
- Galatians 6:5 (verbal): Uses similar language of individual burden-bearing — ‘each will have to bear his own load’ — echoing the idea that one bears the outcome of one’s choices alone.
- Romans 14:12 (thematic): Emphasizes personal accountability before God — ‘each of us will give an account of himself’ — paralleling Prov.9:12’s stress on individual responsibility for wisdom or scoffing.
Alternative generated candidates
- If you are wise, you are wise for yourself; if you scoff, you alone will bear it.
- If you are wise, you are wise for yourself; if you mock, you alone will bear it.
Pro.9.13 - Details
Original Text
Morphology
- אשת: NOUN,f,sg,cns
- כסילות: NOUN,f,sg,abs
- המיה: ADJ,f,sg,abs
- פתיות: NOUN,f,pl,abs
- ובל: CONJ+PART
- ידעה: VERB,qal,perf,3,f,sg
- מה: PRON,int
Parallels
- Proverbs 9:1-6 (structural): Direct literary contrast — Wisdom’s orderly invitation (9:1–6) is set against the portrayal of the foolish woman in 9:13–18; the two speeches form a paired structural antithesis.
- Proverbs 1:22 (verbal): Uses the same Hebrew category for the 'simple' (פְּתָיִים/pethayim); both passages address the simple and their failure to accept instruction.
- Proverbs 7:10-12 (thematic): A similar portrait of the loose/adulterous woman as loud/noisy and wayward (e.g., 'she is loud'/'her feet do not stay in her house'), echoing the characterization in 9:13.
- Proverbs 2:16-19 (thematic): Warns about the 'strange woman' who leads men astray and to destruction; thematically parallels 9:13–18’s depiction of folly embodied in a dangerous woman.
Alternative generated candidates
- The woman Folly is boisterous—simple, and knows nothing.
- A woman of folly is loud and boisterous; she is simple and knows nothing.
Pro.9.14 - Details
Original Text
Morphology
- וישבה: VERB,qal,perf,3,f,sg
- לפתח: PREP
- ביתה: NOUN,m,sg,suff-3,f,sg
- על: PREP
- כסא: NOUN,m,sg,abs
- מרמי: NOUN,m,pl,construct
- קרת: NOUN,f,sg,abs
Parallels
- Prov.8:2-3 (verbal): Wisdom is depicted as calling aloud from the high places and by the wayside/in the streets—sharing the same imagery of addressing passersby from elevated public locations as Folly sitting on a seat in the high places of the city.
- Prov.7:11-12 (thematic): The adulterous woman is portrayed as loud, roaming the streets and lying in wait at corners—thematically parallel to the picture of a woman sitting at a house-door or on a public seat to solicit those who pass.
- Prov.9:13 (structural): Immediate parallel within the same unit: verse 13 introduces the woman Folly, and verse 14 continues the description of her posture and location (sitting at her house-door), forming a direct structural and thematic link.
- Prov.9:1 (structural): Contrast within the same proverb: Wisdom ‘built her house’ and sets a table/invites from it; Folly’s sitting at the door/high places offers a structural foil between Wisdom’s hospitable, ordered house and Folly’s public, seductive station.
Alternative generated candidates
- She sits at the door of her house, on a seat at the highest places of the city,
- She sits at the door of her house, on a seat at the heights of the city,
Pro.9.15 - Details
Original Text
Morphology
- לקרא: VERB,qal,infc
- לעברי: PREP+NOUN,m,pl,abs
- דרך: NOUN,f,sg,abs
- המישרים: ADJ,m,pl,def
- ארחותם: NOUN,f,pl,abs+3mp
Parallels
- Proverbs 7:6-7 (verbal): Both passages picture a passerby on the street/corner who continues on a straight path and is then addressed/led into the house of folly — shared scenario and similar imagery of a traveler intercepted.
- Proverbs 1:20-21 (verbal): Wisdom (and elsewhere folly) is personified as crying out in the streets and public ways to those passing by, paralleling the motif of a public summons to those on the road.
- Proverbs 9:16 (structural): Immediate structural parallel within the same chapter: the surrounding verses develop the same theme of calling the simple/passersby to the house of folly and contrast that summons with Wisdom’s invitation.
- Isaiah 55:1 (thematic): A prophetic public invitation ('Come, all who are thirsty')—a broader biblical parallel of calling people along life’s way to come in and partake, echoing the motif of addressing passersby with an offer.
Alternative generated candidates
- to call to those who pass by, to those who go straight on their way:
- to call to those who pass by, to those who go straight on their way:
Pro.9.16 - Details
Original Text
Morphology
- מי: PRON,interr,sg
- פתי: NOUN,m,sg,abs
- יסר: VERB,qal,impf,3,m,sg
- הנה: PART
- וחסר: ADJ,m,sg,abs
- לב: NOUN,m,sg,abs
- ואמרה: VERB,qal,perf,3,f,sg
- לו: PRON,3,m,sg
Parallels
- Prov.9:4 (verbal): Nearly identical wording and immediate parallel in the same chapter: Wisdom issues the same invitation to the simple/lacking-understanding to come in.
- Prov.8:1-5 (thematic): Wisdom's public summons to the naive and to those lacking understanding—similar language and purpose as the invitation in 9:16.
- Prov.1:20-23 (structural): Wisdom/Instruction crying aloud in public, calling sinners to repent and turn from folly; parallels the call-and-invitation framework of 9:16.
- Prov.1:22 (verbal): Direct address to 'the simple' (or 'simple ones') mirrors the audience named in 9:16 and repeats the motif of admonishing the naïve.
Alternative generated candidates
- "Whoever is simple—turn in here!" she says to the one lacking heart.
- To the simple she says— to those lacking heart she speaks:
Pro.9.17 - Details
Original Text
Morphology
- מים: NOUN,m,pl,abs
- גנובים: ADJ,m,pl,abs
- ימתקו: VERB,qal,impf,3,m,pl
- ולחם: CONJ+NOUN,m,sg,abs
- סתרים: NOUN,m,pl,abs
- ינעם: VERB,qal,impf,3,m,sg
Parallels
- Proverbs 9:18 (structural): Immediate contrast/continuation: the apparent sweetness of stolen pleasures leads to death and disaster for her guests.
- Proverbs 20:17 (verbal): Shares the image of 'sweet bread' that deceives—sweetness of illicit gain followed by a harmful outcome.
- Proverbs 5:3-4 (verbal): The adulteress's lips are described as dripping honey—sweet, seductive language that ultimately brings bitterness and ruin.
- Proverbs 7:6-23 (thematic): Narrative of secret seduction: the lure of hidden, forbidden pleasure and the fatal consequences for the unsuspecting.
- Matthew 5:28 (thematic): New Testament teaching on internal/secret desire as sin—parallels the theme of private, illicit pleasures that lead to moral failure.
Alternative generated candidates
- "Stolen water is sweet, and bread eaten in secret is pleasant."
- “Stolen water is sweet, and bread eaten in secret is pleasant.”
Pro.9.18 - Details
Original Text
Morphology
- ולא: CONJ
- ידע: VERB,qal,perf,3,m,sg
- כי: CONJ
- רפאים: NOUN,m,pl,abs
- שם: ADV
- בעמקי: PREP+NOUN,m,pl,construct
- שאול: NOUN,m,sg,abs
- קראיה: NOUN,f,sg,abs
Parallels
- Proverbs 7:27 (verbal): Speaks of the adulterous woman's house as 'the way to Sheol, going down to the chambers of death'—closely parallel language and idea that guests descend into Sheol.
- Proverbs 5:5 (verbal): Uses similar wording: 'Her feet go down to death; her steps take hold on Sheol,' echoing the image of unaware victims being led into Sheol.
- Proverbs 2:18 (verbal): Describes a woman's house leading down to death and to the dead, paralleling Prov 9:18's contrast between the invited and their fate in Sheol.
- Psalm 88:3-6 (thematic): Imagery of being placed 'in the lowest pit' and 'in the depths' resonates with the depiction of guests dwelling in the depths of Sheol.
- Isaiah 5:14 (thematic): Personifies Sheol as enlarging its throat to swallow people—comparable thematic motif of descent into the abyss/Sheol as the fate of the led astray.
Alternative generated candidates
- But he does not know that the dead are there, that her guests are in the depths of Sheol.
- But he does not know that the dead are there, that her guests are in the depths of Sheol.
Wisdom has built her house; she has hewn out her seven pillars.
She has prepared her meal, she has mixed her wine; she has also set her table.
She sends out her young women; she calls from the heights of the city.
To the one who is simple she says, "Come, you who lack understanding."
"Come, eat of my bread and drink of the wine I have mixed."
Leave the simple and live; walk in the way of understanding and be glad.
Reprove a scoffer and you invite contempt; rebuke the wicked and you will meet resistance.
Do not reprove a scoffer, lest he hate you; reprove a wise person and he will love you.
Give instruction to a wise person, and he will be wiser still; teach the righteous, and he will add to his learning.
The fear of the LORD is the beginning of wisdom; 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.
If you are wise, you profit yourself; if you scoff, you alone will bear it.
A woman of folly is loud and impetuous; she is simple and knows nothing.
She sits at the doorway of her house, on a seat at the heights of the city.
To call to those who pass by, to those who go straight on their way,
she says to the simple, "Come, you who lack understanding."
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.