8:1–36 In this chapter, wisdom is personified as a woman who calls all of humanity to heed her voice (see 1:20–33 and note; vv. 1–5). She describes her speech as noble and righteous (vv. 6–11). She continues by contrasting herself with pride, evil, and deception (vv. 12–14) and explaining her benefits to rulers (vv. 15–21). She also describes her role in creation (vv. 22–31). Finally, wisdom repeats her call, encouraging all to find life by keeping her ways (vv. 32–36).

8:1 wisdom The Hebrew word used here, chokhmah, generally refers to instructions or teachings—practical precepts useful for living (1:2 and note; 1:7; 2:2, 6, 10; 4:5, 7; 7:4). In Proverbs, these precepts come from God (2:6) and are connected to the fear of Yahweh (1:7; 9:10). In certain contexts, wisdom is personified (see note on 1:20–33).

Wisdom and Related Terms

Personified Wisdom in the Old Testament

Jesus as Wisdom

understanding raise its voice See note on 1:20.

8:2 the heights beside the road Refers to the high ground within a city.

8:3 gates, before towns City gates consisted of a towered entrance and a large open area where people gathered, similar to a civic or community center. Citizens often conducted business there (compare Ruth 4:1).

at the entrance of doors Refers to the outer opening of the gateway where people came and went. Wisdom cries aloud at this busy hub of the city where she can be readily heard. She raises her voice at locations within the city (Prov 8:2), crying out at the city gates (v. 3). Wisdom preaches in two distinct areas, maximizing her opportunity for being heard. Her choice of locations highlights the importance of her message.

8:4 my cry is to the children of humankind Wisdom calls to all of humanity. She exhorts her audience to pay close attention to her words three times in this chapter.

8:5 O simple ones The Hebrew word used here refers to people who are naïve and easily led astray. See note on 1:4.

fools The fool is different from the simple person (compare note on 7:7; note on 1:4). It describes someone who not only is unable to follow instruction but actively rebels against it (10:23). See note on 1:7.

The Fool in Proverbs

learn intelligence The Hebrew phrase used here, havinu lev, refers to understanding the heart. The ancient Israelites understood a person’s heart to be the seat of cognition and memory.

Old Testament Anthropology

8:6 upright things from the opening of my lips Refers to being forthright and honest, having no veiled intention.

8:7 wickedness is an abomination to my lips Wise speech—that which true wisdom speaks—is incompatible with evil words (vv. 8; Job 6:30).

8:8 none of them are twisted and crooked Crookedness indicates falseness (see note on Prov 4:24). While honesty is straight and direct, dishonesty or deception is twisted or crooked.

8:9 upright to those who find knowledge True knowledge results in straightness or right conduct.

8:10 my teaching The Hebrew word used here, musar, indicates correction or education. See note on Prov 1:2.

8:12 I, wisdom Wisdom is cast as a person or entity speaking in her own right. See note on v. 1.

prudence The Hebrew word used here refers to cunning. See note on 1:4.

knowledge The Hebrew word used here, da'ath, refers to a broad range of things that can be known, including the acquisition and retention of specific facts, assertions, or concepts (which can be either good or evil; compare Gen 2:9). It can also refer more generally to God’s instructions for living (Isa 58:2; Job 21:14).

discretion The Hebrew word used here, mezimmah, describes shrewdness or skills of perception. It is also paired with da'ath (“knowledge”) in Prov 1:4 (see note on 1:4).

Wisdom and Related Terms

8:13 The fear of Yahweh Wisdom does not stand alone. It is closely connected with fearing Yahweh, which means having a proper attitude of respect for Him and obedience to Him. See note on 1:7.

pride, and arrogance Pride is a characteristic of the fool (12:15) and scoffer (21:24).

an evil way Refers to a disposition; wisdom rejects evil dispositions or behaviors. The wise do not exhibit an evil disposition. See v. 20.

perversity The Hebrew phrase used here describes speech that is dishonest or wicked.

8:14 Advice Refers to advice or sound planning.

sound judgment Refers to resourcefulness or competence.

I am understanding Refers to keen understanding and discernment. See note on 1:2.

8:15–16 A wise ruler governs with justice. He righteously judges the wicked (see 20:8 and note) and has his throne established (16:12; 20:28). In contrast, a foolish king is a burden to his people (see 28:16 and note). Ultimately, the king’s heart is directed by Yahweh (21:1).

8:17 those who seek me diligently Both statements in this verse aim to motivate the reader to seek wisdom (compare vv. 18–19). The vocabulary of love suggests that in the pursuit of wisdom, there is a need not just for an emotional commitment, not just a pragmatic vision. Its attainment therefore involves heartfelt satisfaction.

8:18 enduring wealth and righteousness The pairings in this verse speak of honorable wealth. While unprincipled people may possess certain characteristics of wisdom, their wealth is not the kind described here because it lacks honor (see v. 20). Wealth and power are neither indications of the kind of wisdom God desires, nor are they necessarily indications of divine blessing. The writer avoids blessing wealth for its own sake.

8:19 My fruit is better than gold Wisdom is often depicted as preferable to gold or other precious metals (3:14–15).

8:20 I walk Indicates a habitual activity.

paths of justice The Hebrew word used here, mishpat, refers to a fair ruling or decision. It is associated with truth and righteousness. See note on 1:3.

8:21 I will fill their treasuries Wisdom promises rewards of permanence and continuity across generations (13:22). See note on 3:2.

8:22 created The Hebrew word used here, qanah, has a wide range of meanings. It can describe buying (Gen 47:22; Exod 21:2; Prov 20:14), acquiring (Ruth 4:8; Isa 11:11; Psa 78:54; Prov 1:5; 4:5, 7), bringing forth or giving birth (Gen 4:1), and creating (Gen 14:19, 22; Deut 32:6; Psa 139:13). However qanah is understood here, it is clear that wisdom is being utilized at the beginning of the world.

the first of his ways If the Hebrew word qanah in the previous line is taken as “created,” this line refers to wisdom as God’s first act of creation, before all other things. But if the word qanah is understood as “brought forth,” this line portrays wisdom as an instrument of God during creation. Wisdom then would be the first primary instrument used in the act of creation and pre-existent before the world (compare Prov 8:23–24). This second interpretation aligns well with the nt depiction of Jesus as the agent of creation (Col 1:16; 1 Cor 8:6) who is referred to as “the wisdom of God” (1 Cor 1:24, 30; compare Matt 23:29–36; Luke 11:45–52; Heb 1:1–3).

Jesus as Wisdom

8:23 I was set up The Hebrew word used here could be related to the Hebrew verb nasakh or sakhakh. If it is related to nasakh, then the Hebrew text could indicate that wisdom was put in place or established, not created.

from the first Wisdom has existed for a very long time—this could even imply that wisdom has always existed.

from the beginning of the earth The interpretation of this phrase depends on how the first part of this verse and Prov 8:22 is understood. This line could be understood as referring to wisdom being created and put together before the creation of the earth—as the first act of creation (see note on v. 22).

8:24 I was brought forth The Hebrew word used here, chil, can indicate bringing forth or being in labor. The interpretation of this phrase, which also occurs in Prov 8:25, is affected by the interpretation of the vocabulary of vv. 22–23. Either way this verse is understood, it indicates that wisdom existed before the world.

The Vocabulary of Wisdom in Proverbs 8

Jesus as Wisdom

depths The Hebrew word used here alludes to the beginning of God’s creative activity in Gen 1:2.

8:26 When he had not yet made This language alludes to the description of creation in Gen 1, once again indicating that wisdom was there before creation took place.

8:27 when he established the heavens Refers to God’s creative act in Gen 1:1 (compare Prov 1:6–10).

there I was Wisdom is cast as a person or entity speaking in her own right (see v. 1 and note). She says that she was present with God when He established the heavens.

he drew a circle Describes the visible horizon line—the place where the sun rises and sets (compare Job 26:10). This language reflects the ancient Near Eastern belief that the horizon line, where the ocean and sky meet, is the start of a solid dome that surrounds the skies and holds in place the waters above the skies (Prov 8:28–29; compare Gen 1:6 and note).

8:28 he made skies from above People in the ancient Near East believed that above the skies was a solid dome covering the earth. This phrase either refers to the area above the dome (or firmament) or to the dome itself.

fountains of the deep This reflects the ancient Near Eastern belief that there were foundations or pillars holding up a firmament (or dome) between the skies and the waters above them. See Gen 7:11 and note.

8:29 waters shall not transgress his command Conveys the ancient Near Eastern belief that the waters are stopped at the horizon by the barrier, the dome or firmament, that God put in place and that they could not go past it (compare Gen 1:6). Waters, like the seas and oceans, were a symbol of chaos in the ancient Near East; Yahweh’s ultimate power is shown by His ability to simply speak and put chaos under His jurisdiction.

the foundations of the earth People in the ancient Near East believed the earth stood on foundations that went down to the depths of the waters below. See note on Job 38:4.

8:30 beside him Wisdom explicitly claims she was present with God when heaven and earth were created. This parallels Jesus being present at creation (see John 1:1 and note; note on Prov 1:2).

rejoicing before him always The Hebrew word used here indicates playing or frolicking in a way that causes merriment for those watching. The word refers to things that give God amusement, such as creation (Psa 104:31) or the Leviathan (Psa 104:26).

8:31 delight was with the children of humankind The Hebrew phrase used here could be understood as wisdom finding delight in humankind, or humankind finding delight in wisdom. It is more likely that wisdom is finding delight in humanity since this strikes a parallel: Just as God is delighted by wisdom, wisdom is delighted by humanity.

8:34 Happy is the person who listens to me Proverbs ascribes blessings as coming to those who are wise. See note on Prov 3:2.

8:35 he who finds me Life is the reward for those who pursue wisdom (compare 3:18; 4:22). This probably indicates a fullness of life, as it is life according to God’s ways.

favor The person who seeks to do good is pleasing to Yahweh (see note on 12:2).

8:36 he who misses me injures himself Choosing to reject wisdom is portrayed as self-destructive (compare 15:32).

All those who hate me love death Rejecting wisdom can ultimately result in death (14:12; 16:25; 21:6), whereas righteousness and wisdom can save from death (14:27, 14:32).