Proverbs 8

Does not wisdom call out? Does not understanding raise her voice?

1Doth not wisdom cry? and understanding put forth her voice?

NoteIn Hebrew the noun for "wisdom" is grammatically feminine, so wisdom speaks here as a woman. This chapter follows chapters 5–7, where another woman calls out to men passing in the street; the book sets the two speeches side by side.

2She stands on the high ground above the road, at the place where the paths cross.

2She standeth in the top of high places, by the way in the places of the paths.

NoteHigh ground beside a road and the junction where paths met were the places where the most traffic passed. Wisdom is pictured taking up position where crowds are, not in a school or a temple.

3She calls out beside the city gates, at the entrance to the town, where people come in through the doors.

3She crieth at the gates, at the entry of the city, at the coming in at the doors.

NoteThe gateway of a walled town was its public square. Markets were held in it, legal cases were argued in it, and the town elders sat in it to settle disputes. To speak "at the gates" was to speak where all the community's business was done.

4"I am calling to you, people. My voice goes out to every human being.

4Unto you, O men, I call; and my voice is to the sons of man.

NoteThe Hebrew uses two different words: one that often means men of rank or standing, and "sons of Adam," meaning ordinary human beings. The pair is a way of saying "everyone, high and low."

5You who are simple, learn good sense. You who are foolish, get an understanding heart.

5O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.

NoteIn this book "simple" does not mean stupid. It means untrained and open to persuasion by anyone, a person who has not yet decided anything. A "fool" is the opposite: not unintelligent, but someone who has settled against being taught.

6Listen, because I will speak about noble things. What I open my lips to say is right.

6Hear; for I will speak of excellent things; and the opening of my lips shall be right things.

NoteThe Hebrew word behind "noble things" is related to the word for princes. It can mean either "excellent things" or "things fit for a ruler to say."

7My mouth speaks the truth, and my lips hate what is evil.

7For my mouth shall speak truth; and wickedness is an abomination to my lips.

8Every word I speak is fair. Not one of them is twisted or crooked.

8All the words of my mouth are in righteousness; there is nothing froward or perverse in them.

9They are all clear to the person who understands, and they are right to those who find knowledge.

9They are all plain to him that understandeth, and right to them that find knowledge.

10Take my teaching instead of silver, and take knowledge rather than the finest gold.

10Receive my instruction, and not silver; and knowledge rather than choice gold.

Note"Instead of" is a Hebrew way of pricing one thing against another, not an instruction to refuse money. The sense is that if you had to choose, teaching outranks silver.

11Wisdom is worth more than rubies. Nothing you could want compares with her.

11For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.

NoteThe Hebrew word translated "rubies" names a precious substance whose identity is no longer certain, probably red coral, possibly pearls. In these books it is the standard measure of the highest possible value.

12I, wisdom, live together with good judgment. I have knowledge, and I know how to plan carefully.

12I wisdom dwell with prudence, and find out knowledge of witty inventions.

NoteKJV's "witty inventions" meant clever plans in 1611, not gadgets. The Hebrew word means the ability to form schemes, and elsewhere it is used of plotting harm; here it is the same skill used well.

13To fear the LORD is to hate evil. I hate pride, bragging, evil behavior, and twisted talk.

13The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.

Note"Fear of the LORD" means reverent awe and taking God seriously, not fright. Where the KJV prints LORD in capitals it stands for the personal name of God, four Hebrew consonants that Jewish readers do not pronounce aloud; English Bibles substitute "LORD" for it.

14Good advice and sound sense belong to me. I am understanding, and I have strength.

14Counsel is mine, and sound wisdom: I am understanding; I have strength.

15Kings rule by me, and rulers make just laws.

15By me kings reign, and princes decree justice.

16By me princes govern, and so do nobles, all who judge the earth.

16By me princes rule, and nobles, even all the judges of the earth.

Note"Princes," "nobles" and "judges" are all terms for people holding civil power. A "judge" in this sense governed and settled disputes; the office was not limited to a courtroom. Hebrew manuscripts differ at the end of this verse: some read "all who judge the earth," others "all who judge rightly."

17I love those who love me, and those who look for me early will find me.

17I love them that love me; and those that seek me early shall find me.

NoteThe Hebrew verb behind "seek early" is built on the word for dawn. It means to search eagerly and persistently, with the suggestion of getting up early to do it, not simply seeking at a young age.

18Riches and honor are with me, along with wealth that lasts and a life of doing right.

18Riches and honour are with me; yea, durable riches and righteousness.

19What I produce is better than gold, even the purest gold, and what I bring in is better than the best silver.

19My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.

20I walk in the way of right living, along the middle of the paths of justice.

20I lead in the way of righteousness, in the midst of the paths of judgment:

21So I give real wealth to those who love me, and I fill their storerooms.

21That I may cause those that love me to inherit substance; and I will fill their treasures.

22The LORD brought me forth at the beginning of his work, before the things he made long ago.

22The LORD possessed me in the beginning of his way, before his works of old.

NoteThis verse has been disputed for two thousand years. The Hebrew verb covers "acquire, get, possess," and in a few passages "bring into being" or "beget." Ancient translators split: the old Greek version read "created me," others read "possessed me." "The beginning of his way" means either the first of the things he made or the first step of his activity. The ambiguity is in the original.

23I was set in place long, long ago, at the very start, before the earth existed.

23I was set up from everlasting, from the beginning, or ever the earth was.

NoteThe Hebrew verb here is uncertain too. It may mean "installed, appointed," or "poured out" as molten metal is cast, or "woven together." Translators choose among these.

24I was born when there were no ocean depths, when there were no springs overflowing with water.

24When there were no depths, I was brought forth; when there were no fountains abounding with water.

Note"Brought forth" translates a Hebrew verb used of the writhing of a woman in labor; wisdom is spoken of as being born. "The depths" is a term for the great mass of primeval water that Hebrew writers pictured surrounding and lying beneath the world.

25Before the mountains were set in place, and before the hills, I was born.

25Before the mountains were settled, before the hills was I brought forth:

26This was before he had made the earth, or its open fields, or even the first speck of the world's dust.

26While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.

NoteThe Hebrew reads roughly "the head of the dusts of the world," which can mean either the very first particles of soil or the total sum of the world's dry ground. Both readings are defensible.

27I was there when he set the heavens in place, and when he drew a circle across the face of the deep water.

27When he prepared the heavens, I was there: when he set a compass upon the face of the depth:

NoteThe "compass" of the KJV is the drawing instrument, a pair of compasses. The picture is of scribing a circle: the ring of the horizon where sky appears to meet the water.

28I was there when he fixed the clouds above, and when he made the springs of the deep water gush out.

28When he established the clouds above: when he strengthened the fountains of the deep:

NoteThe "fountains of the deep" are springs, thought of as water forcing its way up from the great waters below the earth.

29I was there when he set a limit for the sea, so the water would not go past his command, and when he marked out the foundations of the earth.

29When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:

NoteThe sea is spoken of as a subject given a law it may not break; the shoreline is that fixed limit. "Foundations of the earth" pictures the world as a building resting on footings.

30Then I was beside him, like a skilled worker. Day after day I was his delight, always glad to be with him,

30Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;

NoteOne Hebrew word here is a famous puzzle. It can mean "skilled craftsman," or "little child, nursling," or "constantly, faithfully." The KJV's "one brought up with him" takes the child sense; this rendering takes the craftsman sense. Nobody can settle it from the text alone.

31glad about the part of his world where people live, and delighted with the human race.

31Rejoicing in the habitable part of his earth; and my delights were with the sons of men.

Note"The habitable part" translates a Hebrew word for the inhabited, productive world as distinct from sea and wasteland.

32So now, my children, listen to me. Happy are those who keep to my ways.

32Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.

Note"Children" is literally "sons", the customary way a teacher in these books addresses his pupils, whether or not they are his own family. "Blessed" here is a word of congratulation, closer to "how fortunate are those who…" than to a blessing being handed out.

33Listen to my teaching and be wise. Do not push it away.

33Hear instruction, and be wise, and refuse it not.

34Happy is the person who listens to me, watching each day at my gates, waiting beside the posts of my doors.

34Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.

NoteThe picture is of someone stationed at a door before it opens, a servant reporting for the day's work, or a suitor waiting to be admitted. It reverses verse 3: there Wisdom stood at the town's gates calling in; here the learner waits at hers.

35Whoever finds me finds life and receives favor from the LORD.

35For whoso findeth me findeth life, and shall obtain favour of the LORD.

36But whoever does wrong against me harms himself. Everyone who hates me loves death."

36But he that sinneth against me wrongeth his own soul: all they that hate me love death.

NoteThere is a play on words in the Hebrew. The verb usually translated "sin" basically means to miss (a mark, a road, a target), so the line can be read either "whoever misses me" or "whoever offends against me," and both senses are present. "His own soul" translates a word meaning a person's life or self, not a soul separate from the body.