1Doth not wisdomH2451 cryH7121 ? and understandingH8394 put forthH5414 her voiceH6963? 2She standethH5324 in the topH7218 of high placesH4791, by the wayH1870 in the placesH1004 of the pathsH5410. 3She criethH7442 atH3027 the gatesH8179, at the entryH6310 of the cityH7176, at the comingH3996 in at the doorsH6607. 4Unto you, O menH376, I callH7121 ; and my voiceH6963 is to the sonsH1121 of manH120. 5O ye simpleH6612, understandH995 wisdomH6195: and, ye foolsH3684, be ye of an understandingH995 heartH3820. 6HearH8085 ; for I will speakH1696 of excellent thingsH5057; and the openingH4669 of my lipsH8193 shall be right thingsH4339. 7For my mouthH2441 shall speakH1897 truthH571; and wickednessH7562 is an abominationH8441 to my lipsH8193. 8All the wordsH561 of my mouthH6310 are in righteousnessH6664; there is nothing frowardH6617 or perverseH6141 in them. 9They are all plainH5228 to him that understandethH995, and rightH3477 to them that findH4672 knowledgeH1847. 10ReceiveH3947 my instructionH4148, and not silverH3701; and knowledgeH1847 rather than choiceH977 goldH2742. 11For wisdomH2451 is betterH2896 than rubiesH6443; and all the things that may be desiredH2656 are not to be comparedH7737 to it. 12I wisdomH2451 dwellH7931 with prudenceH6195, and find outH4672 knowledgeH1847 of witty inventionsH4209. 13The fearH3374 of the LORDH3068 is to hateH8130 evilH7451: prideH1344, and arrogancyH1347, and the evilH7451 wayH1870, and the frowardH8419 mouthH6310, do I hateH8130 . 14CounselH6098 is mine, and sound wisdomH8454: I am understandingH998; I have strengthH1369. 15By me kingsH4428 reignH4427, and princesH7336 decreeH2710 justiceH6664. 16By me princesH8269 ruleH8323, and noblesH5081, even all the judgesH8199 of the earthH776. 17I loveH157 them that loveH157 me; and those that seek me earlyH7836 shall findH4672 me. 18RichesH6239 and honourH3519 are with me; yea, durableH6276 richesH1952 and righteousnessH6666. 19My fruitH6529 is betterH2896 than goldH2742, yea, than fine goldH6337; and my revenueH8393 than choiceH977 silverH3701. 20I leadH1980 in the wayH734 of righteousnessH6666, in the midstH8432 of the pathsH5410 of judgmentH4941: 21That I may cause those that loveH157 me to inheritH5157 substanceH3426; and I will fillH4390 their treasuresH214. 22The LORDH3068 possessedH7069 me in the beginningH7225 of his wayH1870, beforeH6924 his worksH4659 of old. 23I was set upH5258 from everlastingH5769, from the beginningH7218, or everH6924 the earthH776 was. 24When there were no depthsH8415, I was brought forthH2342 ; when there were no fountainsH4599 aboundingH3513 with waterH4325. 25Before the mountainsH2022 were settledH2883, beforeH6440 the hillsH1389 was I brought forthH2342 : 26While as yet he had not madeH6213 the earthH776, nor the fieldsH2351, nor the highest partH7218 of the dustH6083 of the worldH8398. 27When he preparedH3559 the heavensH8064, I was there: when he setH2710 a compassH2329 upon the faceH6440 of the depthH8415: 28When he establishedH553 the cloudsH7834 aboveH4605: when he strengthenedH5810 the fountainsH5869 of the deepH8415: 29When he gaveH7760 to the seaH3220 his decreeH2706, that the watersH4325 should not passH5674 his commandmentH6310: when he appointedH2710 the foundationsH4144 of the earthH776: 30Then I was by himH681, as one brought upH525 with him: and I was dailyH3117 H3117 his delightH8191, rejoicingH7832 alwaysH6256 beforeH6440 him; 31RejoicingH7832 in the habitable partH8398 of his earthH776; and my delightsH8191 were with the sonsH1121 of menH120. 32Now therefore hearkenH8085 unto me, O ye childrenH1121: for blessedH835 are they that keepH8104 my waysH1870. 33HearH8085 instructionH4148, and be wiseH2449, and refuseH6544 it not. 34BlessedH835 is the manH120 that hearethH8085 me, watchingH8245 dailyH3117 H3117 at my gatesH1817, waitingH8104 at the postsH4201 of my doorsH6607. 35For whoso findethH4672 me findethH4672 H4672 lifeH2416, and shall obtainH6329 favourH7522 of the LORDH3068. 36But he that sinnethH2398 against me wrongethH2554 his own soulH5315: all they that hateH8130 me loveH157 deathH4194.
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).