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Proverbs 8
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1Doth not wisdom cry? and understanding put forth her voice?
Jamieson-Fausset-Brown
CHAPTER 8
Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).
CHAPTER 8
Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).
2She standeth in the top of high places, by the way in the places of the paths.
Jamieson-Fausset-Brown
CHAPTER 8
Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).
CHAPTER 8
Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).
3She crieth at the gates, at the entry of the city, at the coming in at the doors.
Jamieson-Fausset-Brown
CHAPTER 8
Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).
CHAPTER 8
Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).
4Unto you, O men, I call; and my voice is to the sons of man.
Jamieson-Fausset-Brown
CHAPTER 8
Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).
CHAPTER 8
Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).
5O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
Jamieson-Fausset-Brown
5. wisdom--literally, "subtilty" in a good sense, or, "prudence."
fools--as Pr 1:22.
5. wisdom--literally, "subtilty" in a good sense, or, "prudence."
fools--as Pr 1:22.
6Hear; for I will speak of excellent things; and the opening of my lips shall be right things.
Jamieson-Fausset-Brown
6. excellent things--or, "plain," "manifest."
opening ... things--upright words.
6. excellent things--or, "plain," "manifest."
opening ... things--upright words.
7For my mouth shall speak truth; and wickedness is an abomination to my lips.
Jamieson-Fausset-Brown
7. For ... truth--literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.
wickedness--specially falsehood, as opposed to truth.
7. For ... truth--literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.
wickedness--specially falsehood, as opposed to truth.
8All the words of my mouth are in righteousness; there is nothing froward or perverse in them.
Jamieson-Fausset-Brown
8. in righteousness--or, "righteous" (Psa 9:8,11:7).
froward--literally, "twisted," or contradictory, that is, to truth.
8. in righteousness--or, "righteous" (Psa 9:8,11:7).
froward--literally, "twisted," or contradictory, that is, to truth.
9They are all plain to him that understandeth, and right to them that find knowledge.
Jamieson-Fausset-Brown
9. plain ... understandeth--easily seen by those who apply their minds.
that find--implying search.
9. plain ... understandeth--easily seen by those who apply their minds.
that find--implying search.
10Receive my instruction, and not silver; and knowledge rather than choice gold.
Jamieson-Fausset-Brown
10. not silver--preferable to it, so last clause implies comparison.
10. not silver--preferable to it, so last clause implies comparison.
11For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
Jamieson-Fausset-Brown
11. (Compare Pr 3:14, 15).
11. (Compare Pr 3:14, 15).
12I wisdom dwell with prudence, and find out knowledge of witty inventions.
Jamieson-Fausset-Brown
12. prudence--as in Pr 8:5. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application.
find ... inventions--or, "devices," "discreet ways" (Pr 1:4).
12. prudence--as in Pr 8:5. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application.
find ... inventions--or, "devices," "discreet ways" (Pr 1:4).
13The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
Jamieson-Fausset-Brown
13. For such is the effect of the fear of God, by which hatred to evil preserves from it.
froward mouth--or, "speech" (Pr 2:12; 6:14).
13. For such is the effect of the fear of God, by which hatred to evil preserves from it.
froward mouth--or, "speech" (Pr 2:12; 6:14).
14Counsel is mine, and sound wisdom: I am understanding; I have strength.
Jamieson-Fausset-Brown
14. It also gives the elements of good character in counsel.
sound wisdom--(Pr 2:7).
I ... strength--or, "As for me, understanding is strength to me," the source of power (Ec 9:16); good judgment gives more efficiency to actions;
14. It also gives the elements of good character in counsel.
sound wisdom--(Pr 2:7).
I ... strength--or, "As for me, understanding is strength to me," the source of power (Ec 9:16); good judgment gives more efficiency to actions;
15By me kings reign, and princes decree justice.
Jamieson-Fausset-Brown
15-16. of which a wisely conducted government is an example.
15-16. of which a wisely conducted government is an example.
16By me princes rule, and nobles, even all the judges of the earth.
Jamieson-Fausset-Brown
15-16. of which a wisely conducted government is an example.
15-16. of which a wisely conducted government is an example.
17I love them that love me; and those that seek me early shall find me.
Jamieson-Fausset-Brown
17. early--or, "diligently," which may include the usual sense of early in life.
17. early--or, "diligently," which may include the usual sense of early in life.
18Riches and honour are with me; yea, durable riches and righteousness.
Jamieson-Fausset-Brown
18. durable riches ... righteousness--Such are the "riches," enduring sources of happiness in moral possessions (compare Pr 3:16).
18. durable riches ... righteousness--Such are the "riches," enduring sources of happiness in moral possessions (compare Pr 3:16).
19My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.
Jamieson-Fausset-Brown
19. (Compare Pr 8:11; 3:16).
19. (Compare Pr 8:11; 3:16).
20I lead in the way of righteousness, in the midst of the paths of judgment:
Jamieson-Fausset-Brown
20-21. The courses in which wisdom leads conduct to a true present prosperity (Pr 23:5).
20-21. The courses in which wisdom leads conduct to a true present prosperity (Pr 23:5).
21That I may cause those that love me to inherit substance; and I will fill their treasures.
Jamieson-Fausset-Brown
20-21. The courses in which wisdom leads conduct to a true present prosperity (Pr 23:5).
20-21. The courses in which wisdom leads conduct to a true present prosperity (Pr 23:5).
22The LORD possessed me in the beginning of his way, before his works of old.
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
23I was set up from everlasting, from the beginning, or ever the earth was.
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
24When there were no depths, I was brought forth; when there were no fountains abounding with water.
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
25Before the mountains were settled, before the hills was I brought forth:
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
26While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
27When he prepared the heavens, I was there: when he set a compass upon the face of the depth:
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
28When he established the clouds above: when he strengthened the fountains of the deep:
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
29When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
30Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
31Rejoicing in the habitable part of his earth; and my delights were with the sons of men.
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before ... of old--preceding the most ancient deeds.
32Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.
Jamieson-Fausset-Brown
32-36. Such an attribute men are urged to seek.
32-36. Such an attribute men are urged to seek.
33Hear instruction, and be wise, and refuse it not.
Jamieson-Fausset-Brown
32-36. Such an attribute men are urged to seek.
32-36. Such an attribute men are urged to seek.
34Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.
Jamieson-Fausset-Brown
32-36. Such an attribute men are urged to seek.
32-36. Such an attribute men are urged to seek.
35For whoso findeth me findeth life, and shall obtain favour of the LORD.
Jamieson-Fausset-Brown
32-36. Such an attribute men are urged to seek.
32-36. Such an attribute men are urged to seek.
36But he that sinneth against me wrongeth his own soul: all they that hate me love death.
Jamieson-Fausset-Brown
32-36. Such an attribute men are urged to seek.
32-36. Such an attribute men are urged to seek.