1Což moudrost nevolá, nezvedá rozumnost svůj hlas? 2Na vrcholech kopců, u cesty, u křižovatek postává. 3Přímo před branami, u vstupu do města, v průchodu stojí a křičí tam: 4"Na vás, ó lidé, volám, svůj hlas ke všemu lidstvu obracím. 5Pochopte, prosťáčci, prozíravost, dospějte, tupci, k rozumu! 6Slyšte, řeknu vám něco zásadního, co vyjde z mých rtů, slova ryzí jsou. 7Má ústa mluví pouze pravdu, mým rtům se darebáctví oškliví. 8Všechny mé výroky jsou spravedlivé, křivého, zvráceného v nich není nic. 9Chápavému jsou všechny zřejmé, jasné jsou těm, kdo došli poznání. 10Mé poučení berte raději než stříbro, mého vědění si važte nad zlato. 11Daleko nad perly je moudrost nádherná, nic žádoucího se jí vůbec nerovná! 12Já, Moudrost, spolu s rozvážností bydlím, s prozíravostí já se dobře znám. 13Úcta k Hospodinu je nenávist ke zlu. Pýchu a povýšenost, zlé způsoby a pokrytecká ústa nesnáším. 14U mne je rozvaha a jistý úspěch, já jsem rozumnost a sílu mám! 15S mojí pomocí vládnou vladaři a panovníci právo určují. 16S mojí pomocí vedou vůdci, velmoži a všichni, kdo rozhodují na zemi. 17Já miluji ty, kdo milují mne, ti, kdo mě hledají, mě jistě naleznou. 18Bohatství a sláva se nachází u mě, trvalé jmění a pravý blahobyt. 19Mé plody jsou nad zlato nejryzejší, výnosy mé nad stříbro nejčistší. 20Stezkou spravedlnosti kráčím, pěšinami práva se ubírám, 21abych své milovníky obdařila jměním, jejich pokladnice abych plnila! 22Na počátku své cesty mne Hospodin zplodil, před všemi svými činy, před časem. 23Od věků jsem byla ustavena, od počátku, dříve než začal svět. 24Než vznikly propasti, zrodila jsem se, než vodou naplněny byly prameny. 25Předtím než byly hory zapuštěny, dříve než pahorky jsem se zrodila, 26ještě než učinil zemi a vše kolem, dříve než světa první prach. 27Byla jsem při tom, když nebesa chystal, když nad propastí obzor vyměřil, 28oblaka když ve výšinách věšel, propastné prameny když vytryskly. 29Byla jsem tam, když oceán spoutal, na jeho rozkaz vody poslechly! Základy země když vyměřoval, 30po jeho boku věrně stála jsem. Zůstávám jeho rozkoší den za dnem, svým hrám se před ním stále oddávám. 31Na jeho zemi, na světě si hraji, lidští synové jsou mou rozkoší! 32Proto, synové, poslyšte mne: Blaze těm, kdo drží se mých cest! 33Slyšte poučení a naberte moudrost, nebuďte ke mně lhostejní. 34Blaze tomu, kdo naslouchá mi, tomu, kdo v mých branách denně bdí, tomu, kdo čeká u mých veřejí! 35Kdo mě nalezl, nalezl život, Hospodinovou přízní se nechal zahrnout. 36Kdo však mě míjí, škodí své vlastní duši, kdo mě nenávidí, je smrti milencem."
Jamieson Fausset Brown Bible Commentary 1 Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in
Pro 3:19-
Pro 3:20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in
Luke 11:49), as
John 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (
John 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare
Pro 1:20;
Pro 3:16-
Pro 3:17;
Pro 4:8;
Pro 6:20-
Pro 6:22;
Pro 9:1-
Pro 9:4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom. (Pro. 8:1-36)
The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (
Pro 7:8, &c.).
5 wisdom--literally, "subtilty" in a good sense, or, "prudence."
fools--as
Pro 1:22.
6 excellent things--or, "plain," "manifest."
opening . . . things--upright words.
7 For . . . truth--literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.
wickedness--specially falsehood, as opposed to truth.
8 in righteousness--or, "righteous" (
Ps 9:8;
Ps 11:7).
froward--literally, "twisted," or contradictory, that is, to truth.
9 plain . . . understandeth--easily seen by those who apply their minds.
that find--implying search.
10 not silver--preferable to it, so last clause implies comparison.
11 (Compare
Pro 3:14-
Pro 3:15).
12 prudence--as in
Pro 8:5. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application.
find . . . inventions--or, "devices," "discreet ways" (
Pro 1:4).
13 For such is the effect of the fear of God, by which hatred to evil preserves from it.
froward mouth--or, "speech" (
Pro 2:12;
Pro 6:14).
14 It also gives the elements of good character in counsel.
sound wisdom-- (
Pro 2:7).
I . . . strength--or, "As for me, understanding is strength to me," the source of power (
Eccl 9:16); good judgment gives more efficiency to actions;
15 of which a wisely conducted government is an example.
17 early--or, "diligently," which may include the usual sense of early in life.
18 durable riches . . . righteousness--Such are the "riches," enduring sources of happiness in moral possessions (compare
Pro 3:16).
19 (Compare
Pro 8:11;
Pro 3:16).
20 The courses in which wisdom leads conduct to a true present prosperity (
Pro 23:5).
22 Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare
Pro 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before . . . of old--preceding the most ancient deeds.
23 I was set up--ordained, or inaugurated (
Ps 2:6). The other terms carry out the idea of the earliest antiquity, and illustrate it by the details of creation [
Pro 8:24-
Pro 8:29].
24 brought forth--(Compare
Ps 90:2).
abounding--or, "laden with water."
25 settled--that is, sunk in foundations.
26 fields--or, "out places," "deserts," as opposite to (habitable) "world."
highest part--or, "sum," all particles together,
27 when he set . . . depth--marked out the circle, according to the popular idea of the earth, as circular, surrounded by depths on which the visible concave heavens rested.
28 established . . . deep--that is, so as to sustain the waters above and repress those below the firmament (
Gen 1:7-
Gen 1:11;
Job 26:8).
29 commandment--better, the shore, that is, of the sea.
foundations--figuratively denotes the solid structure (
Job 38:4;
Ps 24:2).
30 one brought up--an object of special and pleasing regard. The bestowal of wisdom on men is represented by its finding a delightful residence and pleasing God.
32 Such an attribute men are urged to seek.
34 watching . . . waiting--literally, "so as to watch"; wait, denoting a most sedulous attention.
35 (Compare
Luke 13:23-
Luke 13:24).
36 sinneth . . . me--or better, "missing me," as opposed to "finding" [
Pro 8:35].
love death--act as if they did (compare
Pro 17:9).