Proverbs 8:3 beside the gate leading into the city, at the entrance, she cries aloud:

◄ Proverbs 8:3 ►

Parallel Verses

New International Version
beside the gate leading into the city, at the entrance, she cries aloud:

English Standard Version
beside the gates in front of the town, at the entrance of the portals she cries aloud:

New American Standard Bible
Beside the gates, at the opening to the city, At the entrance of the doors, she cries out:

King James Bible
She crieth at the gates, at the entry of the city, at the coming in at the doors.

Holman Christian Standard Bible
Beside the gates at the entry to the city, at the main entrance, she cries out:"

International Standard Version
Beside the gates, at the city entrance— at the entrance to the portals she cries aloud:

American Standard Version
Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:

Douay-Rheims Bible
Beside the gates of the city, in the very doors she speaketh, saying:

Darby Bible Translation
Beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud.

Young's Literal Translation
At the side of the gates, at the mouth of the city, The entrance of the openings, she crieth aloud,

Commentaries

Matthew Henry's Commentary

8:1-11 The will of God is made known by the works of creation, and by the consciences of men, but more clearly by Moses and the prophets. The chief difficulty is to get men to attend to instruction. Yet attention to the words of Christ, will guide the most ignorant into saving knowledge of the truth. Where there is an understanding heart, and willingness to receive the truth in love, wisdom is valued above silver and gold.

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.).