(יז) דְּרָכֶ֥יהָ דַרְכֵי־נֹ֑עַם וְֽכׇל־נְתִ֖יבוֹתֶ֣יהָ שָׁלֽוֹם׃
(יח) עֵץ־חַיִּ֣ים הִ֭יא לַמַּחֲזִיקִ֣ים בָּ֑הּ וְֽתֹמְכֶ֥יהָ מְאֻשָּֽׁר׃ {פ}
(17) Her ways are pleasant ways, and all her paths, peaceful.
(18) She is a tree of life to those who grasp her, and whoever holds on to her is happy.
APHORISM: a pithy observation which contains a general truth, often declared by an ancient or classical author; often uses imagery and metaphor to convey its message. (Usually, two or three clauses.)
TYPES: (A.Cohen):
synonymous: where the second clause repeats (often more intensely) the first clause
antithetical: " " contrasts with the " "
synthetic: " " continues "
Wisdom Literature in Tanakh (Proverbs, Job, and Kohelet):
Wisdom books are radically different from other books in Tanakh. The Talmud expresses doubts whether Kohelet or Mishley are part of the Canon. Some differ from standard "orthodoxy" of Tanakh, especially core values of Humash: that YHWH is the god of Israel; that the world is based upon a rational moral order; that proper behavior (and/or fulfillment of Mitzvot) brings reward = the Good Life (here or later). They are universal or non-national. They do not espouse essential themes of Tanakh = Israel, Torah, Mitzvot, Brit. Structurally they are largely poetry or maxims. Mishley is overtly didactic, reflecting a mentor's teaching of his pupil regarding wisdom, the good life and proper ethical conduct. Although Mishley does not contain the radical concepts of the other Wisdom books, it clearly differs in content from all other books of Tanakh.
How does the book open? How does it end?
What does that tell us about Proverbs?
(א) מִ֭שְׁלֵי שְׁלֹמֹ֣ה בֶן־דָּוִ֑ד מֶ֝֗לֶךְ יִשְׂרָאֵֽל׃
(ב) לָדַ֣עַת חׇכְמָ֣ה וּמוּסָ֑ר לְ֝הָבִ֗ין אִמְרֵ֥י בִינָֽה׃
(ג) לָ֭קַחַת מוּסַ֣ר הַשְׂכֵּ֑ל צֶ֥דֶק וּ֝מִשְׁפָּ֗ט וּמֵשָׁרִֽים׃ (ד) לָתֵ֣ת לִפְתָאיִ֣ם עׇרְמָ֑ה לְ֝נַ֗עַר דַּ֣עַת וּמְזִמָּֽה׃ (ה) יִשְׁמַ֣ע חָ֭כָם וְי֣וֹסֶף לֶ֑קַח וְ֝נָב֗וֹן תַּחְבֻּל֥וֹת יִקְנֶֽה׃
(ו) לְהָבִ֣ין מָ֭שָׁל וּמְלִיצָ֑ה דִּבְרֵ֥י חֲ֝כָמִ֗ים וְחִידֹתָֽם׃
(ז) יִרְאַ֣ת יְ֭הֹוָה רֵאשִׁ֣ית דָּ֑עַת
חׇכְמָ֥ה וּ֝מוּסָ֗ר אֱוִילִ֥ים בָּֽזוּ׃ {פ}
(ח) שְׁמַ֣ע בְּ֭נִי מוּסַ֣ר אָבִ֑יךָ וְאַל־תִּ֝טֹּ֗שׁ תּוֹרַ֥ת אִמֶּֽךָ׃
(ט) כִּ֤י ׀ לִוְיַ֤ת חֵ֓ן הֵ֬ם לְרֹאשֶׁ֑ךָ וַ֝עֲנָקִ֗ים לְגַרְגְּרֹתֶֽךָ׃
(1) The proverbs of Solomon son of David, king of Israel:
(2) For learning wisdom and discipline;
For understanding words of discernment; (3) For acquiring the discipline for success,
Righteousness, justice, and equity; (4) For endowing the simple with shrewdness,
The young with knowledge and foresight. (5) —The wise man, hearing them, will gain more wisdom;
The discerning man will learn to be adroit; (6) For understanding proverb and epigram,
The words of the wise and their riddles.
(7) The fear of the LORD is the beginning Or “best part.” of knowledge;
Fools despise wisdom and discipline.
(8) My son, heed the discipline of your father,
And do not forsake the instruction of your mother; (9) For they are a graceful wreath upon your head,
A necklace about your throat.
(א) דִּ֭בְרֵי לְמוּאֵ֣ל מֶ֑לֶךְ מַ֝שָּׂ֗א אֲֽשֶׁר־יִסְּרַ֥תּוּ אִמּֽוֹ׃
(ב) מַה־בְּ֭רִי וּמַֽה־בַּר־בִּטְנִ֑י וּ֝מֶ֗ה בַּר־נְדָרָֽי׃ (ג) אַל־תִּתֵּ֣ן לַנָּשִׁ֣ים חֵילֶ֑ךָ וּ֝דְרָכֶ֗יךָ לַֽמְח֥וֹת מְלָכִֽין׃ (ד) אַ֤ל לַֽמְלָכִ֨ים ׀ לְֽמוֹאֵ֗ל אַ֣ל לַֽמְלָכִ֣ים שְׁתוֹ־יָ֑יִן וּ֝לְרוֹזְנִ֗ים (או) [אֵ֣י] שֵׁכָֽר׃
(ה) פֶּן־יִ֭שְׁתֶּה וְיִשְׁכַּ֣ח מְחֻקָּ֑ק וִ֝ישַׁנֶּ֗ה דִּ֣ין כׇּל־בְּנֵי־עֹֽנִי׃ (ו) תְּנוּ־שֵׁכָ֥ר לְאוֹבֵ֑ד וְ֝יַ֗יִן לְמָ֣רֵי נָֽפֶשׁ׃ (ז) יִ֭שְׁתֶּה וְיִשְׁכַּ֣ח רִישׁ֑וֹ וַ֝עֲמָל֗וֹ לֹ֣א יִזְכׇּר־עֽוֹד׃ {פ}
(ח) פְּתַח־פִּ֥יךָ לְאִלֵּ֑ם אֶל־דִּ֝֗ין כׇּל־בְּנֵ֥י חֲלֽוֹף׃ (ט) פְּתַח־פִּ֥יךָ שְׁפׇט־צֶ֑דֶק וְ֝דִ֗ין עָנִ֥י וְאֶבְיֽוֹן׃ {פ}
(י) אֵֽשֶׁת־חַ֭יִל מִ֣י יִמְצָ֑א וְרָחֹ֖ק מִפְּנִינִ֣ים מִכְרָֽהּ׃
(יא) בָּ֣טַח בָּ֭הּ לֵ֣ב בַּעְלָ֑הּ וְ֝שָׁלָ֗ל לֹ֣א יֶחְסָֽר׃
(יב) גְּמָלַ֣תְהוּ ט֣וֹב וְלֹא־רָ֑ע כֹּ֝֗ל יְמֵ֣י חַיֶּֽיהָ׃
(יג) דָּ֭רְשָׁה צֶ֣מֶר וּפִשְׁתִּ֑ים וַ֝תַּ֗עַשׂ בְּחֵ֣פֶץ כַּפֶּֽיהָ׃
(יד) הָ֭יְתָה כׇּאֳנִיּ֣וֹת סוֹחֵ֑ר מִ֝מֶּרְחָ֗ק תָּבִ֥יא לַחְמָֽהּ׃
(טו) וַתָּ֤קׇם ׀ בְּע֬וֹד לַ֗יְלָה וַתִּתֵּ֣ן טֶ֣רֶף לְבֵיתָ֑הּ וְ֝חֹ֗ק לְנַעֲרֹתֶֽיהָ׃
(טז) זָֽמְמָ֣ה שָׂ֭דֶה וַתִּקָּחֵ֑הוּ מִפְּרִ֥י כַ֝פֶּ֗יהָ (נטע) [נָ֣טְעָה] כָּֽרֶם׃
(יז) חָֽגְרָ֣ה בְע֣וֹז מׇתְנֶ֑יהָ וַ֝תְּאַמֵּ֗ץ זְרוֹעֹתֶֽיהָ׃
(יח) טָ֭עֲמָה כִּי־ט֣וֹב סַחְרָ֑הּ לֹא־יִכְבֶּ֖ה (בליל) [בַלַּ֣יְלָה] נֵרָֽהּ׃
(יט) יָ֭דֶיהָ שִׁלְּחָ֣ה בַכִּישׁ֑וֹר וְ֝כַפֶּ֗יהָ תָּ֣מְכוּ פָֽלֶךְ׃
(כ) כַּ֭פָּהּ פָּֽרְשָׂ֣ה לֶעָנִ֑י וְ֝יָדֶ֗יהָ שִׁלְּחָ֥ה לָאֶבְיֽוֹן׃
(כא) לֹא־תִירָ֣א לְבֵיתָ֣הּ מִשָּׁ֑לֶג כִּ֥י כׇל־בֵּ֝יתָ֗הּ לָבֻ֥שׁ שָׁנִֽים׃
(כב) מַרְבַדִּ֥ים עָֽשְׂתָה־לָּ֑הּ שֵׁ֖שׁ וְאַרְגָּמָ֣ן לְבוּשָֽׁהּ׃
(כג) נוֹדָ֣ע בַּשְּׁעָרִ֣ים בַּעְלָ֑הּ בְּ֝שִׁבְתּ֗וֹ עִם־זִקְנֵי־אָֽרֶץ׃
(כד) סָדִ֣ין עָ֭שְׂתָה וַתִּמְכֹּ֑ר וַ֝חֲג֗וֹר נָתְנָ֥ה לַֽכְּנַעֲנִֽי׃ (כה) עֹז־וְהָדָ֥ר לְבוּשָׁ֑הּ וַ֝תִּשְׂחַ֗ק לְי֣וֹם אַחֲרֽוֹן׃
(כו) פִּ֭יהָ פָּתְחָ֣ה בְחׇכְמָ֑ה וְת֥וֹרַת חֶ֝֗סֶד עַל־לְשׁוֹנָֽהּ׃
(כז) צ֭וֹפִיָּה (הילכות) [הֲלִיכ֣וֹת] בֵּיתָ֑הּ וְלֶ֥חֶם עַ֝צְל֗וּת לֹ֣א תֹאכֵֽל׃
(כח) קָ֣מוּ בָ֭נֶיהָ וַֽיְאַשְּׁר֑וּהָ בַּ֝עְלָ֗הּ וַֽיְהַלְלָֽהּ׃
(כט) רַבּ֣וֹת בָּ֭נוֹת עָ֣שׂוּ חָ֑יִל וְ֝אַ֗תְּ עָלִ֥ית עַל־כֻּלָּֽנָה׃
(ל) שֶׁ֣קֶר הַ֭חֵן וְהֶ֣בֶל הַיֹּ֑פִי אִשָּׁ֥ה יִרְאַת־יְ֝הֹוָ֗ה הִ֣יא תִתְהַלָּֽל׃
(לא) תְּנוּ־לָ֭הּ מִפְּרִ֣י יָדֶ֑יהָ וִיהַלְל֖וּהָ בַשְּׁעָרִ֣ים מַֽעֲשֶֽׂיהָ׃
(1) The words of Lemuel, king of Massa, with which his mother admonished him: (2) No, my son!
No, O son of my womb!
No, O son of my vows! (3) Do not give your strength to women,
Your vigor,aLit. “ways.” bMeaning of Heb. uncertain.to those who destroy kings.-b (4) Wine is not for kings, O Lemuel;
Not for kings to drink,
Nor any strong drink for princes, (5) Lest they drink and forget what has been ordained,
And infringe on the rights of the poor. (6) Give strong drink to the hapless
And wine to the embittered. (7) Let them drink and forget their poverty,
And put their troubles out of mind.
(8) Speak up for the dumb, For the rights of all the unfortunate.
(9) Speak up, judge righteously, Champion the poor and the needy.
(10) What a rare find is a capable wife!
Her worth is far beyond that of rubies. (11) Her husband puts his confidence in her,
And lacks no good thing. (12) She is good to him, never bad,
All the days of her life. (13) She looks for wool and flax,
And sets her hand to them with a will. (14) She is like a merchant fleet,
Bringing her food from afar. (15) She rises while it is still night,
And supplies provisions for her household,
The daily fare of her maids. (16) She sets her mind on an estate and acquires it;
She plants a vineyard by her own labors. (17) She girds herself with strength,
cLit. “And exerts her arms.”And performs her tasks with vigor.-c (18) She seesdLit. “tastes.” that her business thrives;
Her lamp never goes out at night. (19) She sets her hand to the distaff;
Her fingers work the spindle.
(20) She gives generously to the poor;
Her hands are stretched out to the needy. (21) She is not worried for her household because of snow,
For her whole household is dressed in crimson. (22) She makes covers for herself;
Her clothing is linen and purple. (23) Her husband is prominent in the gates,
As he sits among the elders of the land. (24) She makes cloth and sells it,
And offers a girdle to the merchant. (25) She is clothed with strength and splendor;
She looks to the future cheerfully. (26) Her mouth is full of wisdom,
Her tongue with kindly teaching. (27) She oversees the activities of her household
And never eats the bread of idleness. (28) Her children declare her happy;
Her husband praises her, (29) “Many women have done well,
But you surpass them all.” (30) Grace is deceptive,
Beauty is illusory;
It is for her fear of the LORD
That a woman is to be praised. (31) Extol her for the fruit of her hand,
And let her works praise her in the gates.
אשת, כבר הסכימו המפרשים שיש במאמר זה משל ומליצה, ורובם פירשוהו על הנפש. וכן דעתי בזה, Ukraine, 1879
אמר רבי יוסי בר ירמיה: מפני מה הוא המשיל את הנביאים בנשים?
אלא, מה האישה הזאת אינה מתביישת מלתבוע צרכי ביתה מבעלה, כך הנביאים אינן מתביישים מלתבוע צרכיהן של ישראל מלפני הקב"ה.
ד"א "אשת חיל מי ימצא" - זש"ה (תהלים צב טז): "עוד ינובון בשיבה וגו'", כנגד אברהם ושרה, שהיו שקולים כאחד בצדקה ובגמילות חסדים, היו סימן טוב לעולם, כך אין מונע מן הצדיקים נשים כשרות שהוא מזווג להם,
שכן מצינו באשתו של נוח שהיו שקולין מעשיה כמעשיו, לפיכך זכתה עמו וניצלה ממי המבול....
"בטח בה לב בעלה" - זו שרה אמנו, שהעשיר אברהם בשבילה....
"גמלתהו טוב ולא רע" - זו רבקה אמנו, שגמלה ליצחק בשעה שמתה שרה אמו.... "דרשה צמר ופשתים" - זו לאה אמנו, שקיבלה ליעקב בסבר פנים יפות....
"ותקם בעוד לילה" - זו בתיה בת פרעה, גויה היתה ונעשית יהודיה, והזכירו שמה בין הכשרות, בשביל שעסקה במשה, לפיכך זכתה ונכנסה בחייה לגן עדן....
חגרה בעוז מתניה" - זו מרים, שקודם שנולד משה אמרה: 'עתידה אמי שתלד בן שמושיע את ישראל', כיוון שנולד וכבד עליהם עול מלכות, עמד אביה וטפחה על ראשה, אמר לה 'היכן נבואתיך?', ועמד וירק בפניה, ועם כל זאת היא מתאמצת בנבואתה, דכתיב (שמות ב ד): "ותתצב אחותו מרחוק"....
"לא תירא לביתה משלג, כי כל ביתה לבוש שנים" - זו רחב הזונה, בשעה שבאו ישראל להחריב יריחו לא נתייראה מהם, מפני שנתנו לה סימן, (יהושע ב יח): "את תקות חוט השני"....
"רבות בנות עשו חיל, ואת עלית על כולנה" - זו רות המואביה, שנכנסה תחת כנפי השכינה. "שקר החן והבל היופי" - שהניחה אמה ואבותיה ועושרה, ובאה עם חמותה, וקיבלה כל המצוות:....
לפיכך זכתה ויצא ממנה דוד, שריווה להקב"ה בשירות ותושבחות, לפיכך נאמר: "תנו לה מפרי ידיה ויהללוה בשערים מעשיה". החזק במוסר, שמרו התורה, ותינצלו מיצר הרע.
Rabbi Yose bar Yirmiyah said, "Why did he compare the prophets to women? Rather, just like [a] woman is not embarrassed to claim the needs of the home from her husband, so [too] were the prophets not embarrassed to claim the needs of Israel from the Holy One, blessed be He."
דברי למואל מלך משא אשר יסרתו אמו - בתחלת הספר הודיע כי יסרו אביו על החכמה וספר כאן שיסרתו אמו בת שבע אחר מות אביו, ללמדו חכמה להתרחק מן הנשים ומן היין, כי הם סבת הרשע והפשע. ובעבור חכמתם וכבודם, שבח האשה החכמה ע"ד אלפא ביתא להיות לזכרון. Spain, 1167
כאניות סוחר. כספינות הסוחרים ההולכים למרחוק, כן היא תביא מאכלה ממרחק כי תשלח שם מסחר להיות ניזונת מזה, אף שעל הבעל לזונה: R. David Altshuler, Prague d.1769
זקני - הזקנים וישיבו בעלה עמהם בעבורה.
R. Yissachar Jacobson (Netiv Bina, 1968):
"...during the period of the Talmud - and perhaps, also in our time - the crucial lesson that "Eshet Hayil" serves to impart to all the generations, is that it is dependent on the ideal woman to free her husband with all her might from the yoke of responsibility regarding "parnasa" so that he could devote himself to Torah study. [This is so] on condition that he too fulfills all the conditions of this chapter, that the economic foundation is secure on its own, and that the sole anxiety of the women is to sustain and expand the existent possessions."
Mishley - Structure, Themes, Selections - Part I
Part II is not yet done
(א) שִׁמְע֣וּ בָ֭נִים מ֣וּסַר אָ֑ב וְ֝הַקְשִׁ֗יבוּ לָדַ֥עַת בִּינָֽה׃ (ב) כִּ֤י לֶ֣קַח ט֭וֹב נָתַ֣תִּי לָכֶ֑ם תּ֝וֹרָתִ֗י אַֽל־תַּעֲזֹֽבוּ׃ (ג) כִּֽי־בֵ֭ן הָיִ֣יתִי לְאָבִ֑י רַ֥ךְ וְ֝יָחִ֗יד לִפְנֵ֥י אִמִּֽי׃ (ד) וַיֹּרֵ֗נִי וַיֹּ֥אמֶר לִ֗י יִֽתְמׇךְ־דְּבָרַ֥י לִבֶּ֑ךָ שְׁמֹ֖ר מִצְוֺתַ֣י וֶחְיֵֽה׃ (ה) קְנֵ֣ה חׇ֭כְמָה קְנֵ֣ה בִינָ֑ה אַל־תִּשְׁכַּ֥ח וְאַל־תֵּ֝֗ט מֵאִמְרֵי־פִֽי׃ (ו) אַל־תַּעַזְבֶ֥הָ וְתִשְׁמְרֶ֑ךָּ אֱהָבֶ֥הָ וְתִצְּרֶֽךָּ׃ (ז) רֵאשִׁ֣ית חׇ֭כְמָה קְנֵ֣ה חׇכְמָ֑ה וּבְכׇל־קִ֝נְיָנְךָ֗ קְנֵ֣ה בִינָֽה׃ (ח) סַלְסְלֶ֥הָ וּֽתְרוֹמְמֶ֑ךָּ תְּ֝כַבֵּ֗דְךָ כִּ֣י תְחַבְּקֶֽנָּה׃ (ט) תִּתֵּ֣ן לְ֭רֹאשְׁךָ לִוְיַת־חֵ֑ן עֲטֶ֖רֶת תִּפְאֶ֣רֶת תְּמַגְּנֶֽךָּ׃
Listen and learn discernment, (2) For I give you good instruction;
Do not forsake my teaching.
(3) Once I was a son to my father,
The tender darling of my mother. (4) He instructed me and said to me,
“Let your mind hold on to my words;
Keep my commandments and you will live. (5) Acquire wisdom, acquire discernment;
Do not forget and do not swerve from my words. (6) Do not forsake her and she will guard you;
Love her and she will protect you. (7) The beginningaOr “best part.” of wisdom is—acquire wisdom;
With all your acquisitions, acquire discernment. (8) Hug her to you and she will exalt you;
She will bring you honor if you embrace her. (9) She will adorn your head with a graceful wreath;
Crown you with a glorious diadem.”
(יא) מוּסַ֣ר יְ֭הֹוָה בְּנִ֣י אַל־תִּמְאָ֑ס וְאַל־תָּ֝קֹ֗ץ בְּתוֹכַחְתּֽוֹ׃ (יב) כִּ֤י אֶ֥ת־אֲשֶׁ֣ר יֶאֱהַ֣ב יְהֹוָ֣ה יוֹכִ֑יחַ וּ֝כְאָ֗ב אֶת־בֵּ֥ן יִרְצֶֽה׃ (יג) אַשְׁרֵ֣י אָ֭דָם מָצָ֣א חׇכְמָ֑ה וְ֝אָדָ֗ם יָפִ֥יק תְּבוּנָֽה׃ (יד) כִּ֤י ט֣וֹב סַ֭חְרָהּ מִסְּחַר־כָּ֑סֶף וּ֝מֵחָר֗וּץ תְּבוּאָתָֽהּ׃ (טו) יְקָ֣רָה הִ֭יא (מפניים) [מִפְּנִינִ֑ים] וְכׇל־חֲ֝פָצֶ֗יךָ לֹ֣א יִֽשְׁווּ־בָֽהּ׃ (טז) אֹ֣רֶךְ יָ֭מִים בִּֽימִינָ֑הּ בִּ֝שְׂמֹאולָ֗הּ עֹ֣שֶׁר וְכָבֽוֹד׃ (יז) דְּרָכֶ֥יהָ דַרְכֵי־נֹ֑עַם וְֽכׇל־נְתִ֖יבוֹתֶ֣יהָ שָׁלֽוֹם׃ (יח) עֵץ־חַיִּ֣ים הִ֭יא לַמַּחֲזִיקִ֣ים בָּ֑הּ וְֽתֹמְכֶ֥יהָ מְאֻשָּֽׁר׃ {פ}
But let your mind retain my commandments; (2) For they will bestow on you length of days,
Years of life and well-being. (3) Let fidelity and steadfastness not leave you;
Bind them about your throat,
Write them on the tablet of your mind, (4) And you will find favor and approbation
In the eyes of God and man. (5) Trust in the LORD with all your heart,
And do not rely on your own understanding. (6) In all your ways acknowledge Him,
And He will make your paths smooth. (7) Do not be wise in your own eyes;
Fear the LORD and shun evil. (8) It will be a cure for your body,aLit. “navel.”
A tonic for your bones. (9) Honor the LORD with your wealth,
With the best of all your income, (10) And your barns will be filled with grain,
Your vats will burst with new wine. (11) Do not reject the discipline of the LORD, my son;
Do not abhor His rebuke. (12) For whom the LORD loves, He rebukes,
As a father the son whom he favors.
(13) Happy is the man who finds wisdom,
The man who attains understanding. (14) Her value in trade is better than silver,
Her yield, greater than gold. (15) She is more precious than rubies;
All of your goods cannot equal her. (16) In her right hand is length of days,
In her left, riches and honor. (17) Her ways are pleasant ways,
And all her paths, peaceful. (18) She is a tree of life to those who grasp her,
And whoever holds on to her is happy.
(1) My son, heed my words;
And store up my commandments with you. (2) Keep my commandments and live,
My teaching, as the apple of your eye. (3) Bind them on your fingers;
Write them on the tablet of your mind. (4) Say to Wisdom, “You are my sister,”
And call Understanding a kinswoman. (5) She will guard you from a forbiddenaLit. “strange.” woman;
From an alien woman whose talk is smooth.
(6) From the window of my house,
Through my lattice, I looked out (7) And saw among the simple,
Noticed among the youths,
A lad devoid of sense. (8) He was crossing the street near her corner,
Walking toward her house (9) In the dusk of evening,
In the dark hours of night. (10) A woman comes toward him
Dressed like a harlot, with set purpose.-b (11) She is bustling and restive;
She is never at home. (12) Now in the street, now in the square,
She lurks at every corner. (13) She lays hold of him and kisses him;
Brazenly she says to him, (14) “I had to make a sacrifice of well-being;
Today I fulfilled my vows. (15) Therefore I have come out to you,
Seeking you, and have found you. (16) I have decked my couch with covers
Of dyed Egyptian linen; (17) I have sprinkled my bed
With myrrh, aloes, and cinnamon. (18) Let us drink our fill of love till morning;
Let us delight in amorous embrace. (19) For the man of the house is away;
He is off on a distant journey. (20) He took his bag of money with him
And will return only at mid-month.”
(21) She sways him with her eloquence,
Turns him aside with her smooth talk. (22) Thoughtlessly he follows her,
Like an ox going to the slaughter,
like a fool to the stocks for punishment-b— (23) Until the arrow pierces his liver.
He is like a bird rushing into a trap,
Not knowing his life is at stake.
(24) Now, sons, listen to me;
Pay attention to my words; (25) Let your mind not wander down her ways;
Do not stray onto her paths. (26) For many are those she has struck dead,
And numerous are her victims. (27) Her house is a highway to Sheol
Leading down to Death’s inner chambers.