4Say to wisdom, “You are my sister,”
         And call understanding your intimate friend;

5That they may keep you from an adulteress,
         From the foreigner who flatters with her words.

6For at the window of my house
         I looked out through my lattice,

7And I saw among the naive,
         And discerned among the youths
         A young man lacking sense,

8Passing through the street near her corner;
         And he takes the way to her house,

9In the twilight, in the evening,
         In the middle of the night and in the darkness.

10And behold, a woman comes to meet him,
         Dressed as a harlot and cunning of heart.

11She is boisterous and rebellious,
         Her feet do not remain at home;

12She is now in the streets, now in the squares,
         And lurks by every corner.

13So she seizes him and kisses him
         And with a brazen face she says to him:

14“I was due to offer peace offerings;
         Today I have paid my vows.

15“Therefore I have come out to meet you,
         To seek your presence earnestly, and I have found you.

16“I have spread my couch with coverings,
         With colored linens of Egypt.

17“I have sprinkled my bed
         With myrrh, aloes and cinnamon.

18“Come, let us drink our fill of love until morning;
         Let us delight ourselves with caresses.

19“For my husband is not at home,
         He has gone on a long journey;

20He has taken a bag of money with him,
         At the full moon he will come home.”

21With her many persuasions she entices him;
         With her flattering lips she seduces him.

22Suddenly he follows her
         As an ox goes to the slaughter,
         Or as one in fetters to the discipline of a fool,

23Until an arrow pierces through his liver;
         As a bird hastens to the snare,
         So he does not know that it will cost him his life.

24Now therefore, my sons, listen to me,
         And pay attention to the words of my mouth.

25Do not let your heart turn aside to her ways,
         Do not stray into her paths.

26For many are the victims she has cast down,
         And numerous are all her slain.

27Her house is the way to Sheol,
         Descending to the chambers of death.

NASB ©1995

American Standard Version
Say unto wisdom, Thou art my sister; And call understanding thy kinswoman:

Douay-Rheims Bible
Say to wisdom: Thou art my sister: and call prudence thy friend,

Darby Bible Translation
Say unto wisdom, Thou art my sister, and call intelligence thy kinswoman:

English Revised Version
Say unto wisdom, Thou art my sister; and call understanding thy kinswoman:

Webster's Bible Translation
Say to wisdom, Thou art my sister; and call understanding thy kinswoman:

World English Bible
Tell wisdom, "You are my sister." Call understanding your relative,

Young's Literal Translation
Say to wisdom, 'My sister Thou art.' And cry to understanding, 'Kinswoman!'Twelfth Sunday after Trinity Gospel Transcends Law.
Text: 2 Corinthians 3, 4-11. 4 And such confidence have we through Christ to God-ward: 5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; 6 who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7 But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon …
Martin Luther—Epistle Sermons, Vol. III

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life

Blessed are the Poor in Spirit
Having spoken of the general notion of blessedness, I come next to consider the subjects of this blessedness, and these our Saviour has deciphered to be the poor in spirit, the mourners, etc. But before I touch upon these, I shall attempt a little preface or paraphrase upon this sermon of the beatitudes. 1 Observe the divinity in this sermon, which goes beyond all philosophy. The philosophers use to say that one contrary expels another; but here one contrary begets another. Poverty is wont to expel …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root …
John Bunyan—The Works of John Bunyan Volumes 1-3

Dogmatic.
I. (i) Against Eunomius. The work under this title comprises five books, the first three generally accepted as genuine, the last two sometimes regarded as doubtful. Gregory of Nazianzus, [303] Jerome, [304] and Theodoret [305] all testify to Basil's having written against Eunomius, but do not specify the number of books. Books IV. and V. are accepted by Bellarmine, Du Pin, Tillemont, and Ceillier, mainly on the authority of the edict of Justinian against the Three Chapters (Mansi ix., 552), …
Basil—Basil: Letters and Select Works

On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate; …
Athanasius—Select Works and Letters or Athanasius

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that …
Thomas Watson—A Body of Divinity

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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