Proverbs 8 | |
---|---|
Book | Book of Proverbs |
Category | Ketuvim |
Christian Bible part | Old Testament |
Order in the Christian part | 21 |
Proverbs 8 is the eighth chapter of the Book of Proverbs in the Hebrew Bible or the Old Testament of the Christian Bible.[1][2] The book is a compilation of several wisdom literature collections, with the heading in 1:1 may be intended to regard Solomon as the traditional author of the whole book, but the dates of the individual collections are difficult to determine, and the book probably obtained its final shape in the post-exilic period.[3] This chapter is a part of the first collection of the book.[4]
The original text is written in Hebrew language. This chapter is divided into 36 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes the Aleppo Codex (10th century), and Codex Leningradensis (1008).[5]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BC; some extant ancient manuscripts of this version include Codex Vaticanus (B; B; 4th century), Codex Sinaiticus (S; BHK: S; 4th century), and Codex Alexandrinus (A; A; 5th century).[6]
This chapter belongs to a section regarded as the first collection in the book of Proverbs (comprising Proverbs 1–9), known as "Didactic discourses".[3] The Jerusalem Bible describes chapters 1–9 as a prologue of the chapters 10–22:16, the so-called "[actual] proverbs of Solomon", as "the body of the book".[7] Anglican commentator T. T. Perowne, in the Cambridge Bible for Schools and Colleges, calls the section comprising chapters 1 to 9 "The Appeal of Wisdom",[8] a title also reserved in particular for Proverbs 8.[9]
The chapter contains the so-called "Wisdom's Second Speech" (the "First Speech" is in Proverbs 1:20–33),[10] but whereas in Proverbs 1 Wisdom proclaims her value, and in Proverbs 3:19–26 Wisdom is the agent of creation, here Wisdom is personified, not as a deity like Egypt’s Ma'at or the Assyrian-Babylonian Ishtar, but simply presented as a 'self-conscious divine being distinct but subordinate to God', which in reality is the personification of the attribute of wisdom displayed by God.[11] A connection between Wisdom and Jesus Christ is only in that both reveals the nature of God, but Proverbs 8 states wisdom as a creation of God, while Jesus’ claims as one with God includes wisdom (Matthew 12:42; even personified wisdom in a way that was similar to Proverbs in Matthew 11:19) and a unique knowledge of God (Matthew 11:25-27).[11] Paul the Apostle sees the fulfillment of wisdom in Christ (Colossians 1:15-20; 2:3) and affirms that Christ became believers' wisdom in the crucifixion (1 Corinthians 1:24, 30).[11]
The structure of chapter involves three cycles of Wisdom's invitation:[11]
Aitken divides this chapter into the following sections:[10]
The introduction (verses 1–3) presents Wisdom as a teacher, without the note of reproach and threat in her first speech (Proverbs 1:20- 33).[10] After giving the first invitation (verses 4–5), the emphasis is given on the character of Wisdom's words (verses 6–9) that, in contrast to the duplicitous and fraudulent words of the seductress, the words of Wisdom are in plain language, yet with integrity, which is intelligible to all who find her (verse 9).[10]
Wisdom speaks openly and publicly, not in secret or steathily like the evil seductress, just as Jesus Christ said that he has spoken openly to the world and said nothing in secret (John 18:20).[13]
Some translations and paraphrases treat personify "Wisdom" and "Understanding" as characters speaking out, for example in the New American Bible, Revised Edition:
Does not Wisdom call,
and Understanding raise her voice?[14]
and in The Voice translation:
Isn’t Lady Wisdom calling?[15]
On the heights, beside the way, at the crossroads she takes her stand.[16]
American theologian Albert Barnes notes the contrast between Wisdom's openness and transparency, and the "stealth and secrecy and darkness" which had shrouded the harlot's enticements in chapter 7.[17]
The second invitation in verses 10–11 is very similar to the appeal in [[Proverbs:14–15, whereas verses 12–14 recall the words of the prologue of the book (Proverbs 1:2–7).[10] In the explanation following the invitation, Wisdom describes her 'providential role in the good and orderly government of the world' (verses 12–16) and 'as the giver of wealth' (verses 17–21).[10]
The third invitation is preceded by a hymn of self-praise in two parts by Wisdom (verses 22-31):[10]
Wisdom describes herself as:[10]
Verses 32–36 form a conclusion in connection to the appeal back in verses 3–4.[10]