Text -- Proverbs 9:1-11 (NET)

The Consequences of Accepting Wisdom or Folly

9:1 Wisdom has built her house; she has carved out its seven pillars. 9:2 She has prepared her meat, she has mixed her wine; she also has arranged her table. 9:3 She has sent out her female servants; she calls out on the highest places of the city. 9:4 “Whoever is naive, let him turn in here,” she says to those who lack understanding. 9:5 “Come, eat some of my food, and drink some of the wine I have mixed. 9:6 Abandon your foolish ways so that you may live, and proceed in the way of understanding.” 9:7 Whoever corrects a mocker is asking for insult; whoever reproves a wicked person receives abuse. 9:8 Do not reprove a mocker or he will hate you; reprove a wise person and he will love you. 9:9 Give instruction to a wise person, and he will become wiser still; teach a righteous person and he will add to his learning. 9:10 The beginning of wisdom is to fear the Lord, and acknowledging the Holy One is understanding. 9:11 For because of me your days will be many, and years will be added to your life.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 9:1

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 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; and Psalm 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.

NET Notes: Pro 9:2

¹ tn Heb “she has killed her killing.” Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.”

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). 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.

NET Notes: Pro 9:3

¹ tn The text uses two synonymous terms in construct to express the superlative degree.

NET Notes: Pro 9:4

¹ tn Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning, “she says to the lacking of heart.”

² tn Heb “him.”

³ tn Heb “heart”; cf. NIV “to those who lack judgment.”

NET Notes: Pro 9:5

¹ tn 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).

² 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.

NET Notes: Pro 9:6

¹ 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).

² tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.

³ tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).

NET Notes: Pro 9:7

¹ 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.

² tn Heb “receives for himself.”

³ 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.

⁴ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

NET Notes: Pro 9:8

¹ 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.”

² 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.”

NET Notes: Pro 9:9

¹ tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

² sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

³ tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).

⁴ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.

NET Notes: Pro 9:10

¹ sn The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִׁית (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).

² tn Heb “fear of the Lord.”

³ tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).

⁴ 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).

NET Notes: Pro 9:11

¹ tn 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).

² tn 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.