Job 21:25, and particularly לחם בּ, Psa 141:4): communicationem et participationem in re fruenda denotat; the lxx φάγετε τῶν ἐμῶν ἄρτων. The attributive מסכתּי stands with backward reference briefly for מסכתּיו. That Wisdom, Pro 9:2, offers flesh and wine, but here presents bread and wine, is no contradiction, which would lead us, with Hitzig, critically to reject Pro 9:4 and Pro 9:5 as spurious; לחם is the most common, all-comprehensive name for nourishment. Bertheau suitably compares Jahve's invitation, Isa 55:1, and that of Jesus, Joh 6:35.
Verse 6
That פתאים is a plur. with abstract signification (according to which the four Greek and the two Aramaean translations render it; the Graec. Venet., however, renders τοὺς νηπίους) is improbable; the author forms the abstr. Pro 9:13 otherwise, and the expression here would be doubtful. For פתאים is here to be rendered as the object-accus.: leave the simple, i.e., forsake this class of men (Ahron b. Joseph; Umbreit, Zöckler); or also, which we prefer (since it is always a singular thought that the “simple” should leave the “simple”), as the vocative, and so that עזבוּ means not absolutely “leave off” (Hitzig), but so that the object to be thought of is to be taken from פתאים: give up, leave off, viz., the simple (Immanuel and others; on the contrary, Rashi, Meîri, and others, as Ewald, Bertheau, decide in favour of פתאים as n. abstr.). Regarding וחיוּ, for et vivetis, vid., Pro 4:4. The lxx, paraphrasing: ἵνα εἰς τὸν αἰῶνα βασιλεύσητε. אשׁר is related to אשׁוּר (אשׁוּר) is דּרך to דּרך; the Piel, not in its intrans. (vid., Pro 4:14) but in its trans. sense (Isa 1:17; Isa 3:12, etc.), shows that the idea of going straight out and forwards connects itself therewith. The peculiarity of the פתי is just the absence of character.
Verses 7-9
In what now follows the discourse of Wisdom is continued; wherefore she directs her invitation to the simple, i.e., those who have not yet decided, and are perhaps susceptible of that which is better: 7 “He who correcteth a scorner draweth upon himself insult; And he who communicateth instruction to a scorner, it is a dishonour to him. 8 Instruct not a scorner, lest he hate thee; Give instruction to the wise, so he will love thee. 9 Give to the wise, and he becomes yet wiser; Give knowledge to the upright, and he gains in knowledge.”
Zöckler thinks that herewith the reason for the summons to the “simple” to forsake the fellowship of men of their own sort, is
