Proverbs 8:4

8:4 “To you, O people, ¹  I call out,

and my voice calls ²  to all mankind. ³ 

Proverbs 9:15

9:15 calling out ⁴  to those who are passing by her ⁵  in the way, ⁶ 

who go straight ⁷  on their way.

Proverbs 16:21

16:21 The one who is wise in heart ⁸  is called ⁹  discerning,

and kind speech ¹⁰  increases persuasiveness. ¹¹ 

Proverbs 7:4

7:4 Say to wisdom, “You are my sister,” ¹² 

and call understanding a close relative,

Proverbs 24:8

24:8 The one who plans to do evil

will be called a scheming person. ¹³ 

Proverbs 8:1

The Appeal of Wisdom ¹⁴ 

8:1 Does not wisdom call out?

Does not understanding raise her voice?

Proverbs 1:24

1:24 However, ¹⁵  because ¹⁶  I called but you refused to listen, ¹⁷ 

because ¹⁸  I stretched out my hand ¹⁹  but no one paid attention,

Proverbs 1:28

1:28 Then they will call to me, but I will not answer;

they will diligently seek ²⁰  me, but they will not find me.

Proverbs 31:28

31:28 Her children rise up ²¹  and call her blessed,

her husband ²²  also praises her:

Proverbs 9:3

9:3 She has sent out her female servants;

she calls out on the highest places ²³  of the city.

Proverbs 1:20

Warning Against Disregarding Wisdom

1:20 Wisdom ²⁴  calls out ²⁵  in the street,

she shouts loudly ²⁶  in the plazas; ²⁷ 

Proverbs 2:3

2:3 indeed, if ²⁸  you call out for ²⁹  discernment ³⁰  –

raise your voice ³¹  for understanding –

Proverbs 18:6

18:6 The lips of a fool ³²  enter into strife, ³³ 

and his mouth invites ³⁴  a flogging. ³⁵ 

Proverbs 1:21

1:21 at the head of the noisy ³⁶  streets she calls,

in the entrances of the gates in the city ³⁷  she utters her words: ³⁸ 

Proverbs 3:18

3:18 She is like ³⁹  a tree of life ⁴⁰  to those who obtain her, ⁴¹ 

and everyone who grasps hold of her will be blessed. ⁴² 

Proverbs 9:13

9:13 The woman called Folly ⁴³  is brash, ⁴⁴ 

she is naive ⁴⁵  and does not know ⁴⁶  anything. ⁴⁷ 

Proverbs 19:7

19:7 All the relatives ⁴⁸  of a poor person hate him; ⁴⁹ 

how much more do his friends avoid him –

he pursues them ⁵⁰  with words, but they do not respond. ⁵¹ 

Proverbs 21:13

21:13 The one who shuts his ears ⁵²  to the cry ⁵³  of the poor,

he too will cry out and will not be answered. ⁵⁴ 

Proverbs 30:2

30:2 Surely ⁵⁵  I am more brutish ⁵⁶  than any other human being, ⁵⁷ 

and I do not have human understanding; ⁵⁸ 

[8:4]  ¹ 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]  ² tn The verb “calls” does not appear in the Hebrew text, but is supplied in the translation for the sake of style.

[8:4]  ³ tn Heb “sons of man.” Cf. NAB “the children of men”; NCV, NLT “all people”; NRSV “all that live.”

[9:15]  ⁴ tn The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the previous action was accomplished.

[9:15]  ⁵ tn The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.

[9:15]  ⁶ tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.

[9:15]  ⁷ tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary.

[16:21]  ⁷ tn Heb “wise of heart” (so NRSV).

[16:21]  ⁸ tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.

[16:21]  ⁹ tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).

[16:21]  ¹⁰ tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[7:4]  ¹⁰ sn The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.

[24:8]  ¹³ tn Heb “possessor of schemes”; NAB “an intriguer.” The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the “schemes” are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: “the fool is capable of intense mental activity but it adds up to sin” (W. McKane, Proverbs [OTL], 399).

[8:1]  ¹⁶ 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).

[1:24]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ²² 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]  ²³ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:28]  ²² tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[31:28]  ²⁵ tn The first word of the nineteenth line begins with ק (qof), the nineteenth letter of the Hebrew alphabet.

[31:28]  ²⁶ tn The text uses an independent nominative absolute to draw attention to her husband: “her husband, and he praises her.” Prominent as he is, her husband speaks in glowing terms of his noble wife.

[9:3]  ²⁸ tn The text uses two synonymous terms in construct to express the superlative degree.

[1:20]  ³¹ 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]  ³² 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]  ³³ tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal.x).

[1:20]  ³⁴ 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]  ³⁴ 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]  ³⁵ tn Heb “summon.”

[2:3]  ³⁶ 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]  ³⁷ 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).

[18:6]  ³⁷ sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.

[18:6]  ³⁸ sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.

[18:6]  ³⁹ tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.

[18:6]  ⁴⁰ tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.

[1:21]  ⁴⁰ tc MT reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.

[1:21]  ⁴¹ sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.

[1:21]  ⁴² tn Heb “she speaks her words.”

[3:18]  ⁴³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[3:18]  ⁴⁴ sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).

[3:18]  ⁴⁵ tn Heb “lay hold of her.”

[3:18]  ⁴⁶ tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

[9:13]  ⁴⁶ tn Heb “a woman of foolishness.” This could be translated as “foolish woman,” taking the genitive as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or “the woman, Folly” (cf. NIV). For clarity and stylistic reasons the word “called” has been supplied in the translation.

[9:13]  ⁴⁷ tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366).

[9:13]  ⁴⁸ tn The noun means “foolishness” (cf. KJV “simple”; NAB “inane”). Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J. Williams, Hebrew Syntax, 15, §67).

[9:13]  ⁴⁹ tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַל־יָדְעָה in Proverbs 9¹³,” JTS 4 [1953]: 23-24).

[9:13]  ⁵⁰ tc The text of v. 13 has been difficult for translators. The MT has, “The foolish woman is boisterous, simplicity, and knows not what.” The LXX reads, “A foolish and impudent woman comes to lack a morsel, she who knows not shame.” The Syriac has, “a woman lacking in discretion, seductive.” Tg. Prov 9:13 translates it, “a foolish woman and a gadabout, ignorant, and she knows not good.” The Vulgate has, “a woman foolish and noisy, and full of wiles, and knowing nothing at all.”

[19:7]  ⁴⁹ tn Heb “brothers,” but not limited only to male siblings in this context.

[19:7]  ⁵⁰ tn Heb “hate him.” The verb שָׂנֵא (sane’) may be nuanced “reject” here (metonymy of effect, cf. CEV). The kind of “dislike” or “hatred” family members show to a poor relative is to have nothing to do with him (NIV “is shunned”). If relatives do this, how much more will the poor person’s friends do so.

[19:7]  ⁵¹ tn The direct object “them” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[19:7]  ⁵² tn Heb “not they.” The last line of the verse is problematic. The preceding two lines are loosely synonymous in their parallelism, but the third adds something like: “he pursues [them with] words, but they [do] not [respond].” Some simply say it is a corrupt remnant of a separate proverb and beyond restoration. The basic idea does make sense, though. The idea of his family and friends rejecting the poor person reveals how superficial they are, and how they make themselves scarce. Since they are far off, he has to look for them “with words” (adverbial accusative), that is, “send word” for help. But they “are nowhere to be found” (so NIV). The LXX reads “will not be delivered” in place of “not they” – clearly an attempt to make sense out of the cryptic phrase, and, in the process, showing evidence for that text.

[21:13]  ⁵² sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.

[21:13]  ⁵³ sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.

[21:13]  ⁵⁴ sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice – those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).

[30:2]  ⁵⁵ tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).

[30:2]  ⁵⁶ tn The noun בַּעַר (ba’ar) means “brutishness”; here it functions as a predicate adjective. It is followed by מֵאִישׁ (me’ish) expressing comparative degree: “more than a man” or “more than any man,” with “man” used in a generic sense. He is saying that he has fallen beneath the level of mankind. Cf. NRSV “I am too stupid to be human.”

[30:2]  ⁵⁷ tn Heb “than man.” The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all.

[30:2]  ⁵⁸ tn Heb “the understanding of a man,” with “man” used attributively here.