Proverbs 8:1

The Appeal of Wisdom ¹ 

8:1 Does not wisdom call out?

Does not understanding raise her voice?

Proverbs 1:20

Warning Against Disregarding Wisdom

1:20 Wisdom ²  calls out ³  in the street,

she shouts loudly ⁴  in the plazas; ⁵ 

Proverbs 2:3

2:3 indeed, if ⁶  you call out for ⁷  discernment ⁸  –

raise your voice ⁹  for understanding –

Proverbs 8:4

8:4 “To you, O people, ¹⁰  I call out,

and my voice calls ¹¹  to all mankind. ¹² 

Proverbs 5:13

5:13 For ¹³  I did not obey my teachers ¹⁴ 

and I did not heed ¹⁵  my instructors. ¹⁶ 

Proverbs 27:14

27:14 If someone blesses ¹⁷  his neighbor with a loud voice early in the morning, ¹⁸ 

it will be counted as a curse to him. ¹⁹ 

Proverbs 1:24

1:24 However, ²⁰  because ²¹  I called but you refused to listen, ²² 

because ²³  I stretched out my hand ²⁴  but no one paid attention,

Proverbs 8:3

8:3 beside the gates opening into ²⁵  the city,

at the entrance of the doorways she cries out: ²⁶ 

Proverbs 9:3

9:3 She has sent out her female servants;

she calls out on the highest places ²⁷  of the city.

Proverbs 26:25

26:25 When ²⁸  he speaks graciously, ²⁹  do not believe him, ³⁰ 

for there are seven ³¹  abominations ³²  within him.

Proverbs 28:15

28:15 Like ³³  a roaring lion or a roving bear, ³⁴ 

so is a wicked ruler over a poor people. ³⁵ 

Proverbs 31:8

31:8 Open your mouth ³⁶  on behalf of those unable to speak, ³⁷ 

for the legal rights of all the dying. ³⁸ 

[8:1]  ¹ sn In this chapter wisdom is personified. In 1:20-33 wisdom proclaims her value, and in 3:19-26 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 23-70). Wisdom in Proverbs 8, however, is not a deity like Egypt’s Ma`at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God; but in reality it is the personification of the attribute of wisdom displayed by God (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 69-72; and R. Marcus, “On Biblical Hypostases of Wisdom,” HUCA 23 [1950-1951]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents wisdom as an attribute of God. Jesus’ claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25-27). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15-20; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: After an introduction (1-3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6-9); she then makes another invitation (10) and explains that she is valuable (11-21); and finally, she tells how she preceded and delights in creation (22-31) before concluding with the third invitation (32-36).

[1:20]  ² tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.

[1:20]  ³ sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.

[1:20]  ⁴ tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal.x).

[1:20]  ⁵ sn The word רְחֹבוֹת (rÿkhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.

[2:3]  ³ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ⁴ tn Heb “summon.”

[2:3]  ⁵ sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.

[2:3]  ⁶ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[8:4]  ⁴ tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.”

[8:4]  ⁵ tn The verb “calls” does not appear in the Hebrew text, but is supplied in the translation for the sake of style.

[8:4]  ⁶ tn Heb “sons of man.” Cf. NAB “the children of men”; NCV, NLT “all people”; NRSV “all that live.”

[5:13]  ⁵ tn The vav that introduces this clause functions in an explanatory sense.

[5:13]  ⁶ tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).

[5:13]  ⁷ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

[5:13]  ⁸ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

[27:14]  ⁶ tn The verse begins with the Piel participle from בָּרַךְ (barach). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”).

[27:14]  ⁷ tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing.

[27:14]  ⁸ sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse” – the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).

[1:24]  ⁷ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ⁸ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ⁹ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ¹⁰ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ¹¹ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[8:3]  ⁸ tn Heb “at the mouth of.”

[8:3]  ⁹ tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.

[9:3]  ⁹ tn The text uses two synonymous terms in construct to express the superlative degree.

[26:25]  ¹⁰ tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).

[26:25]  ¹¹ tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.

[26:25]  ¹² sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.

[26:25]  ¹³ sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”

[26:25]  ¹⁴ sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.

[28:15]  ¹¹ tn The term “like” is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[28:15]  ¹² sn The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1-8 for the series of ruthless world powers.

[28:15]  ¹³ sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.

[31:8]  ¹² sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).

[31:8]  ¹³ sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.

[31:8]  ¹⁴ tn Or “of all the defenseless.” The noun חֲלוֹף (khalof) means “passing away; vanishing” (properly an infinitive); in this construction “the sons of the passing away” means people who by nature are transitory, people who are dying – mortals. But in this context it would indicate people who are “defenseless” as opposed to those who are healthy and powerful.