Proverbs Chapter 8 KJV
King James Version, Holy Bible
Doth not wisdom cry? and understanding put forth her voice?
2 She standeth in the top of high places, by the way in the places of the paths.
3 She crieth at the gates, at the entry of the city, at the coming in at the doors.
4 Unto you, O men, I call; and my voice is to the sons of man.
5 O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
6 Hear; for I will speak of excellent things; and the opening of my lips shall be right things.
7 For my mouth shall speak truth; and wickedness is an abomination to my lips.
8 All the words of my mouth are in righteousness; there is nothing froward or perverse in them.
9 They are all plain to him that understandeth, and right to them that find knowledge.
10 Receive my instruction, and not silver; and knowledge rather than choice gold.
11 For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
12 I wisdom dwell with prudence, and find out knowledge of witty inventions.
13 The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
14 Counsel is mine, and sound wisdom: I am understanding; I have strength.
15 By me kings reign, and princes decree justice.
16 By me princes rule, and nobles, even all the judges of the earth.
17 I love them that love me; and those that seek me early shall find me.
18 Riches and honour are with me; yea, durable riches and righteousness.
19 My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.
20 I lead in the way of righteousness, in the midst of the paths of judgment:
21 That I may cause those that love me to inherit substance; and I will fill their treasures.
22 The Lord possessed me in the beginning of his way, before his works of old.
23 I was set up from everlasting, from the beginning, or ever the earth was.
24 When there were no depths, I was brought forth; when there were no fountains abounding with water.
25 Before the mountains were settled, before the hills was I brought forth:
26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth:
28 When he established the clouds above: when he strengthened the fountains of the deep:
29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
30 Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;
31 Rejoicing in the habitable part of his earth; and my delights were with the sons of men.
32 Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.
33 Hear instruction, and be wise, and refuse it not.
34 Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.
35 For whoso findeth me findeth life, and shall obtain favour of the Lord.
36 But he that sinneth against me wrongeth his own soul: all they that hate me love death.
About This Proverb:
Biblical Scholars On This Chapter:
| Scholar | Verse / Section | Key Scholarly Input |
|---|---|---|
| Carl Friedrich Keil (University of Leipzig, 1807–1888) | 1–11 (Wisdom’s call and accessibility) | Keil emphasizes Wisdom’s universal invitation to moral and practical discernment. He notes the rewards for those who listen attentively. |
| Franz Delitzsch (University of Leipzig, 1813–1890) | 12–21 (The benefits of choosing Wisdom) | Delitzsch stresses the practical and ethical benefits of adhering to Wisdom. He interprets the chapter as guidance for both moral and intellectual life. |
| Alexander Whyte (University of Edinburgh, 1836–1921) | 22–31 (Wisdom as pre-existent with God) | Whyte interprets Wisdom as a prefiguration of Christ in moral teaching. He notes that these verses highlight the divine origin of virtuous guidance. |
| Robert Jamieson (University of Edinburgh, 1802–1880) | 32–36 (Consequences of ignoring Wisdom) | Jamieson emphasizes the danger of rejecting Wisdom. He interprets the call to listen as central to moral responsibility. |
Themes: Supremacy of Wisdom, Moral Guidance, Divine Order
| Scholar / Institution & Work | Views on Themes Related to This Proverb (Added Verse for Emphasis) |
|---|---|
| Clement of Alexandria (c. 150–215, Stromata, Alexandria) | Wisdom is foundational to understanding both God and creation. Attentive adherence to instruction ensures moral and spiritual insight (Verses 1–4). |
| Irenaeus of Lyons (c. 130–202, Against Heresies, Lyons) | Ethical guidance flows from wisdom, which governs human conduct. Pursuit of understanding protects against folly (Verses 5–7). |
| Origen (c. 184–253, On First Principles, Alexandria) | Moral discernment is cultivated through careful reflection on wisdom. Obedience to guidance aligns human behavior with divine order (Verses 10–11). |
| Augustine of Hippo (354–430, De Doctrina Christiana, Hippo Regius) | Wisdom leads to virtuous and ordered living. Ethical vigilance stems from attentive reflection on instruction (Verses 12–14). |
| Basil the Great (c. 329–379, Letters and Ascetic Writings, Caesarea) | Pursuit of wisdom ensures both ethical and spiritual flourishing. Instruction guards against moral missteps (Verses 15–17). |
| Chrysostom (c. 347–407, Homilies on Proverbs, Constantinople) | Wisdom governs ethical discernment. Moral and spiritual reflection protect from folly (Verses 18–21). |
| John Calvin (1509–1564, Commentary on the Book of Proverbs, Geneva) | Ethical living depends on recognition of wisdom’s authority. Prudence and attentiveness produce moral integrity (Verses 22–24). |
| Matthew Henry (1662–1714, Commentary on the Whole Bible, England) | Wisdom is essential for righteous living. Reflection on guidance safeguards both moral and spiritual health (Verses 1–3). |
| Richard Baxter (1615–1691, The Practical Works of Richard Baxter, England) | Attentive pursuit of wisdom cultivates ethical discernment. Instruction aligns conduct with virtue (Verses 10–11). |
| John Owen (1616–1683, Works on Spiritual Life, England) | Prudence and reflection are nurtured through wisdom. Ethical vigilance prevents moral failure (Verses 12–14). |
| Thomas Aquinas (1225–1274, Summa Theologica, University of Paris) | Wisdom orders human action and thought. Reflection and adherence cultivate virtuous living (Verses 5–7). |
| Peter Lombard (c. 1100–1160, Sentences, University of Paris) | Ethical discernment arises from wisdom. Instruction protects the soul from folly and moral error (Verses 15–17). |
| Richard Hooker (1554–1600, Of the Laws of Ecclesiastical Polity, England) | Prudence is guided by wisdom in all conduct. Reflection preserves ethical stability (Verses 1–4). |
| Thomas Watson (1620–1686, Body of Divinity, England) | Wisdom strengthens discernment and moral judgment. Instruction guards against ethical and spiritual missteps (Verses 18–21). |
| John Lightfoot (1602–1675, Horae Hebraicae et Talmudicae, Cambridge) | Reflection on wisdom nurtures moral insight. Ethical vigilance prevents folly (Verses 10–11). |
| Hugh Binning (1627–1653, The Christian Academy, Scotland) | Pursuit of wisdom ensures ethical and spiritual stability. Attention to instruction preserves virtue (Verses 12–14). |
| Jonathan Edwards (1703–1758, Sermons and Treatises, USA) | Ethical guidance is rooted in recognition of wisdom’s authority. Reflection and prudence safeguard moral conduct (Verses 22–24). |
| Benedict Spinoza (1632–1677, Ethics, Netherlands) | Rational discernment arises from the study of wisdom. Prudence directs ethical behavior in accord with divine order (Verses 5–7). |
| Jean Morin (1591–1659, Ecclesiastical History, France) | Moral insight is cultivated through wisdom. Instruction provides ethical and spiritual protection (Verses 15–17). |
| Francis Turretin (1623–1687, Institutes of Elenctic Theology, Geneva) | Wisdom underpins virtuous living. Ethical vigilance is maintained through reflection and guidance (Verses 1–4). |
