Psalms 104:15

104:15 as well as wine that makes people feel so good, ¹ 

and so they can have oil to make their faces shine, ² 

as well as food that sustains people’s lives. ³ 

Proverbs 9:1-6

The Consequences of Accepting Wisdom or Folly ⁴ 

9:1 Wisdom has built her house;

she has carved out its seven pillars. ⁵ 

9:2 She has prepared her meat, ⁶  she has mixed her wine;

she also has arranged her table. ⁷ 

9:3 She has sent out her female servants;

she calls out on the highest places ⁸  of the city.

9:4 “Whoever is naive, let him turn in here,”

she says ⁹  to those ¹⁰  who lack understanding. ¹¹ 

9:5 “Come, eat ¹²  some of my food,

and drink some of the wine I have mixed. ¹³ 

9:6 Abandon your foolish ways ¹⁴  so that you may live, ¹⁵ 

and proceed ¹⁶  in the way of understanding.”

Proverbs 9:16-18

9:16 “Whoever is simple, let him turn in here,”

she says to those who lack understanding. ¹⁷ 

9:17 “Stolen waters ¹⁸  are sweet,

and food obtained in secret ¹⁹  is pleasant!”

9:18 But they do not realize ²⁰  that the dead ²¹  are there,

that her guests are in the depths of the grave. ²² 

Luke 16:25

16:25 But Abraham said, ‘Child, ²³  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ²⁴ 

Revelation 7:16-17

7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ²⁵  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ²⁶ 

[104:15]  ¹ tn Heb “and wine [that] makes the heart of man happy.”

[104:15]  ² tn Heb “to make [the] face shine from oil.” The Hebrew verb צָהַל (tsahal, “to shine”) occurs only here in the OT. It appears to be an alternate form of צָהַר (tsahar), a derivative from צָהָרִים (tsaharim, “noon”).

[104:15]  ³ tn Heb “and food [that] sustains the heart of man.”

[9:1]  ⁴ 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).

[9:1]  ⁵ 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.

[9:2]  ⁶ tn Heb “she has killed her killing.” Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.”

[9:2]  ⁷ 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.

[9:3]  ⁸ tn The text uses two synonymous terms in construct to express the superlative degree.

[9:4]  ⁹ tn Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning, “she says to the lacking of heart.”

[9:4]  ¹⁰ tn Heb “him.”

[9:4]  ¹¹ tn Heb “heart”; cf. NIV “to those who lack judgment.”

[9:5]  ¹² 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).

[9:5]  ¹³ tn The final verb actually stands in a relative clause although the relative pronoun is not present; it modifies “wine.”

[9:6]  ¹⁴ 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).

[9:6]  ¹⁵ tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.

[9:6]  ¹⁶ tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).

[9:16]  ¹⁷ tn 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.

[9:17]  ¹⁸ 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.

[9:17]  ¹⁹ 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.

[9:18]  ²⁰ tn Heb “he does not know.”

[9:18]  ²¹ 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).

[9:18]  ²² 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.”

[16:25]  ²³ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²⁴ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[7:16]  ²⁵ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ²⁶ sn An allusion to Isa 25:8.