Proverbs 9:13
The woman named Folly is loud; she is naive and knows nothing.
The woman named Folly
In the Hebrew text, the word for "Folly" is "kesilut," which conveys a sense of foolishness or lack of wisdom. This personification of folly as a woman contrasts with the earlier depiction of wisdom as a noble woman in Proverbs 9:1. The use of a female figure here is not to demean women but to create a vivid contrast between wisdom and folly, both of which are portrayed as women inviting people to follow their paths. Historically, this literary device was common in ancient Near Eastern wisdom literature, where abstract concepts were often personified to make them more relatable and memorable.

is loud
The Hebrew word "hamah" suggests a sense of being boisterous or clamorous. This implies that Folly is not subtle or quiet; rather, she is attention-seeking and disruptive. In the cultural context of ancient Israel, loudness was often associated with a lack of self-control and decorum, traits that were not valued in a society that prized wisdom and understanding. The loudness of Folly serves as a warning to the reader to be cautious of those who make a lot of noise but offer little substance.

she is naive
The term "peti" in Hebrew refers to someone who is simple or gullible, lacking in discernment. This naivety is not merely a lack of knowledge but a willful ignorance, a refusal to seek or accept wisdom. In the scriptural context, naivety is often linked with moral and spiritual immaturity, a state that leaves one vulnerable to deception and sin. The portrayal of Folly as naive underscores the danger of following her path, as it leads to a life devoid of true understanding and insight.

and knows nothing
The phrase "knows nothing" is a strong indictment of Folly's complete lack of wisdom or understanding. In Hebrew, "yada" means to know, and its negation here emphasizes an absolute void of knowledge. This is not just an intellectual deficiency but a spiritual and moral one as well. In the broader biblical narrative, knowledge is often associated with a relationship with God and adherence to His commandments. Thus, to "know nothing" is to be disconnected from the source of true wisdom and life. This serves as a stark reminder of the consequences of rejecting wisdom and embracing folly.

Persons / Places / Events
1. The Woman Named Folly
In Proverbs, Folly is personified as a woman who embodies foolishness and lack of wisdom. She is depicted as loud and ignorant, contrasting with the personification of Wisdom earlier in the chapter.

2. Solomon
Traditionally considered the author of Proverbs, Solomon was known for his wisdom. He uses vivid imagery and personification to convey moral and spiritual lessons.

3. Ancient Israel
The cultural and historical context of Proverbs is ancient Israel, where wisdom literature was a key component of teaching and moral instruction.
Teaching Points
The Dangers of Ignorance
Folly is characterized by loudness and ignorance. In our lives, we must be cautious of voices that are loud but lack substance and truth.

The Importance of Discernment
Just as Folly is naive and knows nothing, we must strive for discernment and understanding, seeking wisdom from God and His Word.

The Call to Wisdom
Proverbs contrasts Folly with Wisdom, urging us to choose the path of wisdom, which leads to life and understanding.

Guarding Against Deception
Folly's loudness can be deceptive. We must guard our hearts and minds against the allure of foolishness and seek truth.

Pursuing Godly Wisdom
In a world filled with noise and distractions, pursuing godly wisdom is essential for living a life that honors God.
Bible Study Questions
1. How does the personification of Folly in Proverbs 9:13 help us understand the nature of foolishness?

2. In what ways can we identify and avoid the "loud" voices of folly in our daily lives?

3. How does the contrast between Folly and Wisdom in Proverbs 9 challenge us to make wise choices?

4. What practical steps can we take to seek and apply godly wisdom, as encouraged in James 1:5?

5. How can understanding the cultural context of ancient Israel enhance our interpretation of Proverbs 9:13?
Connections to Other Scriptures
Proverbs 7
This chapter also personifies folly as a seductive woman, warning against the dangers of succumbing to her temptations. It provides a broader context for understanding the consequences of following folly.

Proverbs 8
In contrast to Folly, Wisdom is personified as a noble woman who calls out to people, offering life and understanding. This juxtaposition highlights the choice between wisdom and folly.

James 1:5
This New Testament verse encourages believers to seek wisdom from God, who gives generously. It underscores the importance of pursuing wisdom over folly.
The Foolish WomanR. Wardlaw.Proverbs 9:13-15
The Invitation of FollyE. Johnson Proverbs 9:13-18
The Truth About SinW. Clarkson Proverbs 9:13-18
People
Solomon
Places
Jerusalem
Topics
Boisterous, Clamorous, Folly, Foolish, Full, Knoweth, Loud, Naive, Noise, Noisy, Nothing, Riotous, Sense, Shame, Simple, Stupid, Thoughtless, Undisciplined, Wanton
Dictionary of Bible Themes
Proverbs 9:13-18

     5340   house
     8757   folly, effects of

Library
The Temple of Wisdom
(Preached at Wellington College, All Saints' Day, 1866.) PROVERBS ix. 1-5. Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens; she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: and to him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. This allegory has been
Charles Kingsley—Discipline and Other Sermons

The Dryness of Preachers, and the Various Evils which Arise from their Failing to Teach Heart-Prayer --Exhortation to Pastors to Lead People Towards this Form Of
If all those who are working for the conquest of souls sought to win them by the heart, leading them first of all to prayer and to the inner life, they would see many and lasting conversions. But so long as they only address themselves to the outside, and instead of drawing people to Christ by occupying their hearts with Him, they only give them a thousand precepts for outward observances, they will see but little fruit, and that will not be lasting. When once the heart is won, other defects are
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Letter xxi (Circa A. D. 1128) to the Abbot of S. John at Chartres
To the Abbot of S. John at Chartres Bernard dissuades him from resigning his charge, and undertaking a Pilgrimage to Jerusalem. 1. As regards the matters about which you were so good as to consult so humble a person as myself, I had at first determined not to reply. Not because I had any doubt what to say, but because it seemed to me unnecessary or even presumptuous to give counsel to a man of sense and wisdom. But considering that it usually happens that the greater number of persons of sense--or
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

To Pastors and Teachers
To Pastors and Teachers If all who laboured for the conversion of others were to introduce them immediately into Prayer and the Interior Life, and make it their main design to gain and win over the heart, numberless as well as permanent conversions would certainly ensue. On the contrary, few and transient fruits must attend that labour which is confined to outward matters; such as burdening the disciple with a thousand precepts for external exercises, instead of leaving the soul to Christ by the
Madame Guyon—A Short and Easy Method of Prayer

From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

The Authority and Utility of the Scriptures
2 Tim. iii. 16.--"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,--running an uncertain race,--because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular
Hugh Binning—The Works of the Rev. Hugh Binning

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the
St. Augustine—writings in connection with the donatist controversy.

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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