Veritable King James Version
1Wisdom has built her house; she has carved out her seven pillars.
2She has prepared her feast, mixed her wine; she has set her table.
3She has sent out her servants; she calls from the highest places of the city:
4“Whoever is simple, come here!” To those lacking understanding, she says,
5“Come, eat my bread, and drink the wine I have mixed.
6Leave your simple ways and live; walk in the path of insight.”
7Whoever corrects a mocker invites insults; whoever rebukes the wicked earns abuse.
8Do not rebuke a mocker, or they will hate you; rebuke the wise, and they will love you.
9Instruct the wise, and they will grow wiser; teach the righteous, and they will increase in learning.
10The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding.
11For through me your days will multiply, and years will be added to your life.
12If you are wise, your wisdom benefits you; if you mock, you alone bear it.
13Folly is a loud woman, ignorant and knowing nothing.
14She sits at the door of her house, on a seat at the city’s high places,
15calling to those who pass by, who go straight on their way:
16“Whoever is simple, come here!” To those lacking understanding, she says,
17“Stolen water is sweet, and hidden bread is pleasant.”
18But they do not know that the dead are there, that her guests are in the depths of Sheol. Proverbs 10 The Book of Proverbs, Chapter 10 – VKJV
Translation notes
In verse 1, chokmah (“wisdom”) is personified as a feminine figure, consistent with Proverbs’ imagery (cf. Proverbs 8:1–36); “seven pillars” suggests completeness and stability, possibly alluding to divine perfection (cf. Revelation 3:12). Verse 2’s “feast” (zibchah) and “mixed wine” (masakh) indicate a generous banquet, symbolizing wisdom’s abundant provision; cross-reference Isaiah 55:1–2. Verse 3’s “highest places” (marom) reflects public proclamation, emphasizing accessibility. Verse 4’s pethi (“simple”) denotes those open to instruction but naive, while “lacking understanding” (chasar leb) implies a need for discernment. Verse 5’s invitation to “eat” and “drink” parallels covenantal fellowship (cf. Psalm 23:5). Verse 6’s “leave” (azab) urges abandoning folly, and “path of insight” (derek binah) emphasizes moral direction; theologically, wisdom leads to life (cf. Proverbs 3:18). No significant Dead Sea Scrolls variants (e.g., 4Q102) alter this section, affirming Masoretic Text reliability.
Verse 7’s lets (“mocker”) refers to one who scorns correction, contrasted with the wise; “insults” (qalon) and “abuse” (mum) highlight social consequences. Verse 8’s parallelism reinforces this: “mocker” (lets) hates rebuke, while “wise” (chakam) welcomes it, reflecting humility (cf. Proverbs 12:1). Verse 9’s “grow wiser” and “increase in learning” (hosif leqach) emphasize progressive growth in wisdom; cross-reference Proverbs 1:5. Verse 10’s “fear of the Lord” (yir’at YHWH) is a foundational theme, echoing Proverbs 1:7; “Holy One” (qedoshim, plural for majesty) underscores God’s sanctity, with “understanding” (binah) tying to verse 6. Theologically, reverence for God initiates true wisdom (cf. Job 28:28). No notable Dead Sea Scrolls variants affect this section.
In verse 11, “through me” refers to wisdom’s personified voice, promising longevity, echoing Proverbs 3:2, 16; “multiply” (rabah) and “added” (yasaf) emphasize abundant life. Verse 12 contrasts outcomes: wisdom yields personal gain, while mocking (lets) brings self-inflicted consequences; “bear it” (nasa) implies carrying guilt or shame. Theologically, this underscores individual responsibility in responding to wisdom (cf. Ezekiel 18:20). No significant Dead Sea Scrolls variants noted.
In verse 13, ishshah kesilut (“woman of folly”) contrasts wisdom’s personification; “loud” (homyah) and “knowing nothing” (bal-yada’at) depict reckless ignorance. Verse 14 mirrors verse 3, but folly’s “high places” (marom) suggest deceptive imitation of wisdom. Verse 16 repeats verse 4’s invitation, showing folly’s mimicry; “simple” (pethi) and “lacking understanding” (chasar leb) are identical, highlighting parallel appeals. Verse 17’s “stolen water” and “hidden bread” symbolize illicit pleasures, contrasting wisdom’s open feast (cf. Proverbs 5:15–18). Verse 18’s “dead” (repha’im) and “Sheol” denote spiritual and physical ruin; theologically, folly leads to death, opposing wisdom’s life (cf. Proverbs 8:35–36). No notable Dead Sea Scrolls variants affect this section.
© Veritable King James Version, 2026. All Rights Reserved.