PROVERBS - The Woman of Valor and the Structure of Proverbs
Reading Mishlei (Proverbs) can be a daunting experience, if for no other reason then the book appears to be a compilation of unrelated pithy aphorisms. While inspiring, the reader jumps from one random adage to the next, unable to discern any overriding structure. What should he do?
One approach is to compare the beginning of the book to its end. The first chapter begins with a father warning his son to heed his parents’ advice. The end is a paean to the “Eshet Chayil”, the woman of valor. The text becomes a progression where the son learns how to find the perfect woman. The opening chapters introduce two competing women: Lady Wisdom and Dame Folly. The son must choose between them. Through this interpretation, we begin to ascertain an over-riding dramatic structure.
Wisdom, in her female personification, speaks first (1:20-33). She warns of the consequences of disregarding her pleas, and guarantees their inevitable downfall. Only those “who listen to me will dwell in safety, untroubled by the terror of misfortune. (v. 33)” The father, in his following lecture, reminds the son that he must search for understanding. If not, he will be susceptible to the blandishments of the evil woman (2:16-20). Woman as temptress makes her first appearance here.
The lecture on the importance of attaining wisdom continues until chapter 5. Then, he vividly describes the fate that awaits one who follows the forbidden woman (5:1-14), followed by what Adele Berlin describes as “the only passage in the Bible that celebrates the pleasures of marital sex.” The father emphasizes that the “delights of sanctioned (YB – sanctified?) sex” are “no less intense than those of ‘stolen waters’ (9:17)”. The water metaphors speak of the wife as the well, whose (sexual) refreshments slakes man’s thirst. [Compare the “well”, fountain” and “drinking” metaphors here, 7:18, 9:17; and in the Song of Songs 4:12,15). The father then juxtaposes the erotic joy between spouses with the seduction of a forbidden woman (5:19-20):
Let her breasts satisfy you at all times,
Be infatuated with love of her always.
Why be infatuated, my son, with a forbidden woman?
Why clasp the bosom of an alien woman?
The father’s alternates encouragements to pursue Lady Wisdom (3:13; 4:1-9; 8:1-36; 9:1-6) with warnings about the dangers of following Dame Folly (5:1-23; 6:20-35; 7:6-27; 9:13-18). Wisdom brings life, honor, riches, and honor. Folly brings shame, poverty, and death.
The struggle between the two women continues in chapters 7 and 8. Chapter 7 describes how the seductress enchants the hapless youth at the evening. The boy follows her “like an ox going to the slaughter” (v. 22). The imagery is a parodic reversal of the Song of Songs. She goes out at nightfall, but to replace her lover, not find him. Her charm is artificial, “dressed like a harlot”. She is not the natural beauty of the Song of Songs.
Unlike the wicked woman of chapter 7, who “lurks in darkness, hunting her prey”, Lady Wisdom stands in the daylight for all to see. She doesn’t chase her quarry; men must pursue her. She promises love (v. 17 – those who love me I love); but as the reward, not the bribe.
The struggle between the two women climaxes in chapter 9. Lady Wisdom and Dame Folly both prepare feasts and call for passerby to join them. Wisdom prepares a rich banquet, she sends out her maids to find guests. Those who enter are warned that without “the fear of the Lord”, all is for naught. Folly mimics her call, but invites the simple to enter without preparation. Indeed, Folly has made no preparations at call. Her only fascination is that “stolen waters are sweet, bread eaten furtively is tasty” (v. 17).
The rest of the book continues with the praise of wisdom and denigration of foolishness. Certain verses maintain the metaphor (14:1 – the wisest of women builds her own house, but folly tears it down with her own hands). However, the denouement is delayed until the end. Whom will the son choose? Will he follow his father’s advise, or stray towards the forbidden? “Eshet Chayil” provides the happy ending. The son chooses wisely – the son chooses wisdom.
Reading Mishlei (Proverbs) can be a daunting experience, if for no other reason then the book appears to be a compilation of unrelated pithy aphorisms. While inspiring, the reader jumps from one random adage to the next, unable to discern any overriding structure. What should he do?
One approach is to compare the beginning of the book to its end. The first chapter begins with a father warning his son to heed his parents’ advice. The end is a paean to the “Eshet Chayil”, the woman of valor. The text becomes a progression where the son learns how to find the perfect woman. The opening chapters introduce two competing women: Lady Wisdom and Dame Folly. The son must choose between them. Through this interpretation, we begin to ascertain an over-riding dramatic structure.
Wisdom, in her female personification, speaks first (1:20-33). She warns of the consequences of disregarding her pleas, and guarantees their inevitable downfall. Only those “who listen to me will dwell in safety, untroubled by the terror of misfortune. (v. 33)” The father, in his following lecture, reminds the son that he must search for understanding. If not, he will be susceptible to the blandishments of the evil woman (2:16-20). Woman as temptress makes her first appearance here.
The lecture on the importance of attaining wisdom continues until chapter 5. Then, he vividly describes the fate that awaits one who follows the forbidden woman (5:1-14), followed by what Adele Berlin describes as “the only passage in the Bible that celebrates the pleasures of marital sex.” The father emphasizes that the “delights of sanctioned (YB – sanctified?) sex” are “no less intense than those of ‘stolen waters’ (9:17)”. The water metaphors speak of the wife as the well, whose (sexual) refreshments slakes man’s thirst. [Compare the “well”, fountain” and “drinking” metaphors here, 7:18, 9:17; and in the Song of Songs 4:12,15). The father then juxtaposes the erotic joy between spouses with the seduction of a forbidden woman (5:19-20):
Let her breasts satisfy you at all times,
Be infatuated with love of her always.
Why be infatuated, my son, with a forbidden woman?
Why clasp the bosom of an alien woman?
The father’s alternates encouragements to pursue Lady Wisdom (3:13; 4:1-9; 8:1-36; 9:1-6) with warnings about the dangers of following Dame Folly (5:1-23; 6:20-35; 7:6-27; 9:13-18). Wisdom brings life, honor, riches, and honor. Folly brings shame, poverty, and death.
The struggle between the two women continues in chapters 7 and 8. Chapter 7 describes how the seductress enchants the hapless youth at the evening. The boy follows her “like an ox going to the slaughter” (v. 22). The imagery is a parodic reversal of the Song of Songs. She goes out at nightfall, but to replace her lover, not find him. Her charm is artificial, “dressed like a harlot”. She is not the natural beauty of the Song of Songs.
Unlike the wicked woman of chapter 7, who “lurks in darkness, hunting her prey”, Lady Wisdom stands in the daylight for all to see. She doesn’t chase her quarry; men must pursue her. She promises love (v. 17 – those who love me I love); but as the reward, not the bribe.
The struggle between the two women climaxes in chapter 9. Lady Wisdom and Dame Folly both prepare feasts and call for passerby to join them. Wisdom prepares a rich banquet, she sends out her maids to find guests. Those who enter are warned that without “the fear of the Lord”, all is for naught. Folly mimics her call, but invites the simple to enter without preparation. Indeed, Folly has made no preparations at call. Her only fascination is that “stolen waters are sweet, bread eaten furtively is tasty” (v. 17).
The rest of the book continues with the praise of wisdom and denigration of foolishness. Certain verses maintain the metaphor (14:1 – the wisest of women builds her own house, but folly tears it down with her own hands). However, the denouement is delayed until the end. Whom will the son choose? Will he follow his father’s advise, or stray towards the forbidden? “Eshet Chayil” provides the happy ending. The son chooses wisely – the son chooses wisdom.
Reading Mishlei (Proverbs) can be a daunting experience, if for no other reason then the book appears to be a compilation of unrelated pithy aphorisms. While inspiring, the reader jumps from one random adage to the next, unable to discern any overriding structure. What should he do?
One approach is to compare the beginning of the book to its end. The first chapter begins with a father warning his son to heed his parents’ advice. The end is a paean to the “Eshet Chayil”, the woman of valor. The text becomes a progression where the son learns how to find the perfect woman. The opening chapters introduce two competing women: Lady Wisdom and Dame Folly. The son must choose between them. Through this interpretation, we begin to ascertain an over-riding dramatic structure.
Wisdom, in her female personification, speaks first (1:20-33). She warns of the consequences of disregarding her pleas, and guarantees their inevitable downfall. Only those “who listen to me will dwell in safety, untroubled by the terror of misfortune. (v. 33)” The father, in his following lecture, reminds the son that he must search for understanding. If not, he will be susceptible to the blandishments of the evil woman (2:16-20). Woman as temptress makes her first appearance here.
The lecture on the importance of attaining wisdom continues until chapter 5. Then, he vividly describes the fate that awaits one who follows the forbidden woman (5:1-14), followed by what Adele Berlin describes as “the only passage in the Bible that celebrates the pleasures of marital sex.” The father emphasizes that the “delights of sanctioned (YB – sanctified?) sex” are “no less intense than those of ‘stolen waters’ (9:17)”. The water metaphors speak of the wife as the well, whose (sexual) refreshments slakes man’s thirst. [Compare the “well”, fountain” and “drinking” metaphors here, 7:18, 9:17; and in the Song of Songs 4:12,15). The father then juxtaposes the erotic joy between spouses with the seduction of a forbidden woman (5:19-20):
Let her breasts satisfy you at all times,
Be infatuated with love of her always.
Why be infatuated, my son, with a forbidden woman?
Why clasp the bosom of an alien woman?
The father’s alternates encouragements to pursue Lady Wisdom (3:13; 4:1-9; 8:1-36; 9:1-6) with warnings about the dangers of following Dame Folly (5:1-23; 6:20-35; 7:6-27; 9:13-18). Wisdom brings life, honor, riches, and honor. Folly brings shame, poverty, and death.
The struggle between the two women continues in chapters 7 and 8. Chapter 7 describes how the seductress enchants the hapless youth at the evening. The boy follows her “like an ox going to the slaughter” (v. 22). The imagery is a parodic reversal of the Song of Songs. She goes out at nightfall, but to replace her lover, not find him. Her charm is artificial, “dressed like a harlot”. She is not the natural beauty of the Song of Songs.
Unlike the wicked woman of chapter 7, who “lurks in darkness, hunting her prey”, Lady Wisdom stands in the daylight for all to see. She doesn’t chase her quarry; men must pursue her. She promises love (v. 17 – those who love me I love); but as the reward, not the bribe.
The struggle between the two women climaxes in chapter 9. Lady Wisdom and Dame Folly both prepare feasts and call for passerby to join them. Wisdom prepares a rich banquet, she sends out her maids to find guests. Those who enter are warned that without “the fear of the Lord”, all is for naught. Folly mimics her call, but invites the simple to enter without preparation. Indeed, Folly has made no preparations at call. Her only fascination is that “stolen waters are sweet, bread eaten furtively is tasty” (v. 17).
The rest of the book continues with the praise of wisdom and denigration of foolishness. Certain verses maintain the metaphor (14:1 – the wisest of women builds her own house, but folly tears it down with her own hands). However, the denouement is delayed until the end. Whom will the son choose? Will he follow his father’s advise, or stray towards the forbidden? “Eshet Chayil” provides the happy ending. The son chooses wisely – the son chooses wisdom.
Reading Mishlei (Proverbs) can be a daunting experience, if for no other reason then the book appears to be a compilation of unrelated pithy aphorisms. While inspiring, the reader jumps from one random adage to the next, unable to discern any overriding structure. What should he do?
One approach is to compare the beginning of the book to its end. The first chapter begins with a father warning his son to heed his parents’ advice. The end is a paean to the “Eshet Chayil”, the woman of valor. The text becomes a progression where the son learns how to find the perfect woman. The opening chapters introduce two competing women: Lady Wisdom and Dame Folly. The son must choose between them. Through this interpretation, we begin to ascertain an over-riding dramatic structure.
Wisdom, in her female personification, speaks first (1:20-33). She warns of the consequences of disregarding her pleas, and guarantees their inevitable downfall. Only those “who listen to me will dwell in safety, untroubled by the terror of misfortune. (v. 33)” The father, in his following lecture, reminds the son that he must search for understanding. If not, he will be susceptible to the blandishments of the evil woman (2:16-20). Woman as temptress makes her first appearance here.
The lecture on the importance of attaining wisdom continues until chapter 5. Then, he vividly describes the fate that awaits one who follows the forbidden woman (5:1-14), followed by what Adele Berlin describes as “the only passage in the Bible that celebrates the pleasures of marital sex.” The father emphasizes that the “delights of sanctioned (YB – sanctified?) sex” are “no less intense than those of ‘stolen waters’ (9:17)”. The water metaphors speak of the wife as the well, whose (sexual) refreshments slakes man’s thirst. [Compare the “well”, fountain” and “drinking” metaphors here, 7:18, 9:17; and in the Song of Songs 4:12,15). The father then juxtaposes the erotic joy between spouses with the seduction of a forbidden woman (5:19-20):
Let her breasts satisfy you at all times,
Be infatuated with love of her always.
Why be infatuated, my son, with a forbidden woman?
Why clasp the bosom of an alien woman?
The father’s alternates encouragements to pursue Lady Wisdom (3:13; 4:1-9; 8:1-36; 9:1-6) with warnings about the dangers of following Dame Folly (5:1-23; 6:20-35; 7:6-27; 9:13-18). Wisdom brings life, honor, riches, and honor. Folly brings shame, poverty, and death.
The struggle between the two women continues in chapters 7 and 8. Chapter 7 describes how the seductress enchants the hapless youth at the evening. The boy follows her “like an ox going to the slaughter” (v. 22). The imagery is a parodic reversal of the Song of Songs. She goes out at nightfall, but to replace her lover, not find him. Her charm is artificial, “dressed like a harlot”. She is not the natural beauty of the Song of Songs.
Unlike the wicked woman of chapter 7, who “lurks in darkness, hunting her prey”, Lady Wisdom stands in the daylight for all to see. She doesn’t chase her quarry; men must pursue her. She promises love (v. 17 – those who love me I love); but as the reward, not the bribe.
The struggle between the two women climaxes in chapter 9. Lady Wisdom and Dame Folly both prepare feasts and call for passerby to join them. Wisdom prepares a rich banquet, she sends out her maids to find guests. Those who enter are warned that without “the fear of the Lord”, all is for naught. Folly mimics her call, but invites the simple to enter without preparation. Indeed, Folly has made no preparations at call. Her only fascination is that “stolen waters are sweet, bread eaten furtively is tasty” (v. 17).
The rest of the book continues with the praise of wisdom and denigration of foolishness. Certain verses maintain the metaphor (14:1 – the wisest of women builds her own house, but folly tears it down with her own hands). However, the denouement is delayed until the end. Whom will the son choose? Will he follow his father’s advise, or stray towards the forbidden? “Eshet Chayil” provides the happy ending. The son chooses wisely – the son chooses wisdom.
One approach is to compare the beginning of the book to its end. The first chapter begins with a father warning his son to heed his parents’ advice. The end is a paean to the “Eshet Chayil”, the woman of valor. The text becomes a progression where the son learns how to find the perfect woman. The opening chapters introduce two competing women: Lady Wisdom and Dame Folly. The son must choose between them. Through this interpretation, we begin to ascertain an over-riding dramatic structure.
Wisdom, in her female personification, speaks first (1:20-33). She warns of the consequences of disregarding her pleas, and guarantees their inevitable downfall. Only those “who listen to me will dwell in safety, untroubled by the terror of misfortune. (v. 33)” The father, in his following lecture, reminds the son that he must search for understanding. If not, he will be susceptible to the blandishments of the evil woman (2:16-20). Woman as temptress makes her first appearance here.
The lecture on the importance of attaining wisdom continues until chapter 5. Then, he vividly describes the fate that awaits one who follows the forbidden woman (5:1-14), followed by what Adele Berlin describes as “the only passage in the Bible that celebrates the pleasures of marital sex.” The father emphasizes that the “delights of sanctioned (YB – sanctified?) sex” are “no less intense than those of ‘stolen waters’ (9:17)”. The water metaphors speak of the wife as the well, whose (sexual) refreshments slakes man’s thirst. [Compare the “well”, fountain” and “drinking” metaphors here, 7:18, 9:17; and in the Song of Songs 4:12,15). The father then juxtaposes the erotic joy between spouses with the seduction of a forbidden woman (5:19-20):
Let her breasts satisfy you at all times,
Be infatuated with love of her always.
Why be infatuated, my son, with a forbidden woman?
Why clasp the bosom of an alien woman?
The father’s alternates encouragements to pursue Lady Wisdom (3:13; 4:1-9; 8:1-36; 9:1-6) with warnings about the dangers of following Dame Folly (5:1-23; 6:20-35; 7:6-27; 9:13-18). Wisdom brings life, honor, riches, and honor. Folly brings shame, poverty, and death.
The struggle between the two women continues in chapters 7 and 8. Chapter 7 describes how the seductress enchants the hapless youth at the evening. The boy follows her “like an ox going to the slaughter” (v. 22). The imagery is a parodic reversal of the Song of Songs. She goes out at nightfall, but to replace her lover, not find him. Her charm is artificial, “dressed like a harlot”. She is not the natural beauty of the Song of Songs.
Unlike the wicked woman of chapter 7, who “lurks in darkness, hunting her prey”, Lady Wisdom stands in the daylight for all to see. She doesn’t chase her quarry; men must pursue her. She promises love (v. 17 – those who love me I love); but as the reward, not the bribe.
The struggle between the two women climaxes in chapter 9. Lady Wisdom and Dame Folly both prepare feasts and call for passerby to join them. Wisdom prepares a rich banquet, she sends out her maids to find guests. Those who enter are warned that without “the fear of the Lord”, all is for naught. Folly mimics her call, but invites the simple to enter without preparation. Indeed, Folly has made no preparations at call. Her only fascination is that “stolen waters are sweet, bread eaten furtively is tasty” (v. 17).
The rest of the book continues with the praise of wisdom and denigration of foolishness. Certain verses maintain the metaphor (14:1 – the wisest of women builds her own house, but folly tears it down with her own hands). However, the denouement is delayed until the end. Whom will the son choose? Will he follow his father’s advise, or stray towards the forbidden? “Eshet Chayil” provides the happy ending. The son chooses wisely – the son chooses wisdom.
Reading Mishlei (Proverbs) can be a daunting experience, if for no other reason then the book appears to be a compilation of unrelated pithy aphorisms. While inspiring, the reader jumps from one random adage to the next, unable to discern any overriding structure. What should he do?
One approach is to compare the beginning of the book to its end. The first chapter begins with a father warning his son to heed his parents’ advice. The end is a paean to the “Eshet Chayil”, the woman of valor. The text becomes a progression where the son learns how to find the perfect woman. The opening chapters introduce two competing women: Lady Wisdom and Dame Folly. The son must choose between them. Through this interpretation, we begin to ascertain an over-riding dramatic structure.
Wisdom, in her female personification, speaks first (1:20-33). She warns of the consequences of disregarding her pleas, and guarantees their inevitable downfall. Only those “who listen to me will dwell in safety, untroubled by the terror of misfortune. (v. 33)” The father, in his following lecture, reminds the son that he must search for understanding. If not, he will be susceptible to the blandishments of the evil woman (2:16-20). Woman as temptress makes her first appearance here.
The lecture on the importance of attaining wisdom continues until chapter 5. Then, he vividly describes the fate that awaits one who follows the forbidden woman (5:1-14), followed by what Adele Berlin describes as “the only passage in the Bible that celebrates the pleasures of marital sex.” The father emphasizes that the “delights of sanctioned (YB – sanctified?) sex” are “no less intense than those of ‘stolen waters’ (9:17)”. The water metaphors speak of the wife as the well, whose (sexual) refreshments slakes man’s thirst. [Compare the “well”, fountain” and “drinking” metaphors here, 7:18, 9:17; and in the Song of Songs 4:12,15). The father then juxtaposes the erotic joy between spouses with the seduction of a forbidden woman (5:19-20):
Let her breasts satisfy you at all times,
Be infatuated with love of her always.
Why be infatuated, my son, with a forbidden woman?
Why clasp the bosom of an alien woman?
The father’s alternates encouragements to pursue Lady Wisdom (3:13; 4:1-9; 8:1-36; 9:1-6) with warnings about the dangers of following Dame Folly (5:1-23; 6:20-35; 7:6-27; 9:13-18). Wisdom brings life, honor, riches, and honor. Folly brings shame, poverty, and death.
The struggle between the two women continues in chapters 7 and 8. Chapter 7 describes how the seductress enchants the hapless youth at the evening. The boy follows her “like an ox going to the slaughter” (v. 22). The imagery is a parodic reversal of the Song of Songs. She goes out at nightfall, but to replace her lover, not find him. Her charm is artificial, “dressed like a harlot”. She is not the natural beauty of the Song of Songs.
Unlike the wicked woman of chapter 7, who “lurks in darkness, hunting her prey”, Lady Wisdom stands in the daylight for all to see. She doesn’t chase her quarry; men must pursue her. She promises love (v. 17 – those who love me I love); but as the reward, not the bribe.
The struggle between the two women climaxes in chapter 9. Lady Wisdom and Dame Folly both prepare feasts and call for passerby to join them. Wisdom prepares a rich banquet, she sends out her maids to find guests. Those who enter are warned that without “the fear of the Lord”, all is for naught. Folly mimics her call, but invites the simple to enter without preparation. Indeed, Folly has made no preparations at call. Her only fascination is that “stolen waters are sweet, bread eaten furtively is tasty” (v. 17).
The rest of the book continues with the praise of wisdom and denigration of foolishness. Certain verses maintain the metaphor (14:1 – the wisest of women builds her own house, but folly tears it down with her own hands). However, the denouement is delayed until the end. Whom will the son choose? Will he follow his father’s advise, or stray towards the forbidden? “Eshet Chayil” provides the happy ending. The son chooses wisely – the son chooses wisdom.
Reading Mishlei (Proverbs) can be a daunting experience, if for no other reason then the book appears to be a compilation of unrelated pithy aphorisms. While inspiring, the reader jumps from one random adage to the next, unable to discern any overriding structure. What should he do?
One approach is to compare the beginning of the book to its end. The first chapter begins with a father warning his son to heed his parents’ advice. The end is a paean to the “Eshet Chayil”, the woman of valor. The text becomes a progression where the son learns how to find the perfect woman. The opening chapters introduce two competing women: Lady Wisdom and Dame Folly. The son must choose between them. Through this interpretation, we begin to ascertain an over-riding dramatic structure.
Wisdom, in her female personification, speaks first (1:20-33). She warns of the consequences of disregarding her pleas, and guarantees their inevitable downfall. Only those “who listen to me will dwell in safety, untroubled by the terror of misfortune. (v. 33)” The father, in his following lecture, reminds the son that he must search for understanding. If not, he will be susceptible to the blandishments of the evil woman (2:16-20). Woman as temptress makes her first appearance here.
The lecture on the importance of attaining wisdom continues until chapter 5. Then, he vividly describes the fate that awaits one who follows the forbidden woman (5:1-14), followed by what Adele Berlin describes as “the only passage in the Bible that celebrates the pleasures of marital sex.” The father emphasizes that the “delights of sanctioned (YB – sanctified?) sex” are “no less intense than those of ‘stolen waters’ (9:17)”. The water metaphors speak of the wife as the well, whose (sexual) refreshments slakes man’s thirst. [Compare the “well”, fountain” and “drinking” metaphors here, 7:18, 9:17; and in the Song of Songs 4:12,15). The father then juxtaposes the erotic joy between spouses with the seduction of a forbidden woman (5:19-20):
Let her breasts satisfy you at all times,
Be infatuated with love of her always.
Why be infatuated, my son, with a forbidden woman?
Why clasp the bosom of an alien woman?
The father’s alternates encouragements to pursue Lady Wisdom (3:13; 4:1-9; 8:1-36; 9:1-6) with warnings about the dangers of following Dame Folly (5:1-23; 6:20-35; 7:6-27; 9:13-18). Wisdom brings life, honor, riches, and honor. Folly brings shame, poverty, and death.
The struggle between the two women continues in chapters 7 and 8. Chapter 7 describes how the seductress enchants the hapless youth at the evening. The boy follows her “like an ox going to the slaughter” (v. 22). The imagery is a parodic reversal of the Song of Songs. She goes out at nightfall, but to replace her lover, not find him. Her charm is artificial, “dressed like a harlot”. She is not the natural beauty of the Song of Songs.
Unlike the wicked woman of chapter 7, who “lurks in darkness, hunting her prey”, Lady Wisdom stands in the daylight for all to see. She doesn’t chase her quarry; men must pursue her. She promises love (v. 17 – those who love me I love); but as the reward, not the bribe.
The struggle between the two women climaxes in chapter 9. Lady Wisdom and Dame Folly both prepare feasts and call for passerby to join them. Wisdom prepares a rich banquet, she sends out her maids to find guests. Those who enter are warned that without “the fear of the Lord”, all is for naught. Folly mimics her call, but invites the simple to enter without preparation. Indeed, Folly has made no preparations at call. Her only fascination is that “stolen waters are sweet, bread eaten furtively is tasty” (v. 17).
The rest of the book continues with the praise of wisdom and denigration of foolishness. Certain verses maintain the metaphor (14:1 – the wisest of women builds her own house, but folly tears it down with her own hands). However, the denouement is delayed until the end. Whom will the son choose? Will he follow his father’s advise, or stray towards the forbidden? “Eshet Chayil” provides the happy ending. The son chooses wisely – the son chooses wisdom.
Reading Mishlei (Proverbs) can be a daunting experience, if for no other reason then the book appears to be a compilation of unrelated pithy aphorisms. While inspiring, the reader jumps from one random adage to the next, unable to discern any overriding structure. What should he do?
One approach is to compare the beginning of the book to its end. The first chapter begins with a father warning his son to heed his parents’ advice. The end is a paean to the “Eshet Chayil”, the woman of valor. The text becomes a progression where the son learns how to find the perfect woman. The opening chapters introduce two competing women: Lady Wisdom and Dame Folly. The son must choose between them. Through this interpretation, we begin to ascertain an over-riding dramatic structure.
Wisdom, in her female personification, speaks first (1:20-33). She warns of the consequences of disregarding her pleas, and guarantees their inevitable downfall. Only those “who listen to me will dwell in safety, untroubled by the terror of misfortune. (v. 33)” The father, in his following lecture, reminds the son that he must search for understanding. If not, he will be susceptible to the blandishments of the evil woman (2:16-20). Woman as temptress makes her first appearance here.
The lecture on the importance of attaining wisdom continues until chapter 5. Then, he vividly describes the fate that awaits one who follows the forbidden woman (5:1-14), followed by what Adele Berlin describes as “the only passage in the Bible that celebrates the pleasures of marital sex.” The father emphasizes that the “delights of sanctioned (YB – sanctified?) sex” are “no less intense than those of ‘stolen waters’ (9:17)”. The water metaphors speak of the wife as the well, whose (sexual) refreshments slakes man’s thirst. [Compare the “well”, fountain” and “drinking” metaphors here, 7:18, 9:17; and in the Song of Songs 4:12,15). The father then juxtaposes the erotic joy between spouses with the seduction of a forbidden woman (5:19-20):
Let her breasts satisfy you at all times,
Be infatuated with love of her always.
Why be infatuated, my son, with a forbidden woman?
Why clasp the bosom of an alien woman?
The father’s alternates encouragements to pursue Lady Wisdom (3:13; 4:1-9; 8:1-36; 9:1-6) with warnings about the dangers of following Dame Folly (5:1-23; 6:20-35; 7:6-27; 9:13-18). Wisdom brings life, honor, riches, and honor. Folly brings shame, poverty, and death.
The struggle between the two women continues in chapters 7 and 8. Chapter 7 describes how the seductress enchants the hapless youth at the evening. The boy follows her “like an ox going to the slaughter” (v. 22). The imagery is a parodic reversal of the Song of Songs. She goes out at nightfall, but to replace her lover, not find him. Her charm is artificial, “dressed like a harlot”. She is not the natural beauty of the Song of Songs.
Unlike the wicked woman of chapter 7, who “lurks in darkness, hunting her prey”, Lady Wisdom stands in the daylight for all to see. She doesn’t chase her quarry; men must pursue her. She promises love (v. 17 – those who love me I love); but as the reward, not the bribe.
The struggle between the two women climaxes in chapter 9. Lady Wisdom and Dame Folly both prepare feasts and call for passerby to join them. Wisdom prepares a rich banquet, she sends out her maids to find guests. Those who enter are warned that without “the fear of the Lord”, all is for naught. Folly mimics her call, but invites the simple to enter without preparation. Indeed, Folly has made no preparations at call. Her only fascination is that “stolen waters are sweet, bread eaten furtively is tasty” (v. 17).
The rest of the book continues with the praise of wisdom and denigration of foolishness. Certain verses maintain the metaphor (14:1 – the wisest of women builds her own house, but folly tears it down with her own hands). However, the denouement is delayed until the end. Whom will the son choose? Will he follow his father’s advise, or stray towards the forbidden? “Eshet Chayil” provides the happy ending. The son chooses wisely – the son chooses wisdom.
posted by Rav Yaakov Beasley at 8:37 PM
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