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Proverbs

About this book
Chapter 8

1 Does not wisdom call out? Does not understanding raise her voice? 2 At the top of the prominent places along the way, at the intersection of the paths she has taken her stand; 3 beside the gates opening into the city, at the entrance of the doorways she cries out: 4 “To you, O people, I call out, and my voice calls to all mankind. 5 You who are naive, discern wisdom! And you fools, understand discernment!⁠ 6 Listen, for I will speak excellent things, and my lips will utter what is right. 7 For my mouth speaks truth, and my lips hate wickedness. 8 All the words of my mouth are righteous; there is nothing in them twisted or crooked. 9 All of them are clear to the discerning and upright to those who find knowledge. 10 Receive my instruction rather than silver, and knowledge rather than choice gold. 11 For wisdom is better than rubies, and desirable things cannot be compared to her. 12 “I, wisdom, have dwelt with prudence, and I find knowledge and discretion. 13 The fear of the Lord is to hate evil; I hate arrogant pride and the evil way and perverse utterances. 14 Counsel and sound wisdom belong to me; I possess understanding and might. 15 By me, kings reign, and by me, potentates decree righteousness;⁠ 16 by me, princes rule, as well as nobles and all righteous judges. 17 I will love those who love me, and those who seek me diligently will find me.⁠ 18 Riches and honor are with me, long-lasting wealth and righteousness. 19 My fruit is better than the purest gold, and my harvest is better than choice silver. 20 I walk in the path of righteousness, in the pathway of justice, 21 that I may cause those who love me to inherit wealth, and that I may fill their treasuries. 22 The Lord created me as the beginning of his works, before his deeds of long ago.⁠ 23 From eternity I have been fashioned, from the beginning, from before the world existed.⁠ 24 When there were no deep oceans I was born, when there were no springs overflowing with water; 25 before the mountains were set in place—before the hills—I was born,⁠ 26 before he made the earth and its fields, or the top soil of the world.⁠ 27 When he established the heavens, I was there; when he marked out the horizon over the face of the deep,⁠ 28 when he established the clouds above, when he secured the fountains of the deep, 29 when he gave the sea his decree that the waters should not pass over his command, when he marked out the foundations of the earth,⁠ 30 then I was beside him as a master craftsman,⁠ and I was his delight day by day, rejoicing before him at all times, 31 rejoicing in the habitable part of his earth, and delighting in its people. 32 “So now, children, listen to me; blessed are those who keep my ways. 33 Listen to my instruction so that you may be wise, and do not neglect it. 34 Blessed is the one who listens to me, watching at my doors day by day, waiting beside my doorway. 35 For the one who finds me has found life and received favor from the Lord. 36 But the one who misses me brings harm to himself; all who hate me love death.”

Texts in conversation

Compare Proverbs 8:30 and John 1:3

Hebrew Bible · New Testament

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Summary

The opening of John echoes Proverbs 8, where wisdom is God’s partner in creation. John likely follows a Jewish interpretive tradition that reads Genesis with wisdom literature, using personified wisdom to describe creation with Jesus as that partner.

Passages

Proverbs 8:30

Hebrew Bible
22 The Lord created me as the beginning of his works, before his deeds of long ago. 23 From eternity I have been fashioned, from the beginning, from before the world existed. 24 When there were no deep oceans I was born, when there were no springs overflowing with water; 25 before the mountains were set in place—before the hills—I was born, 26 before he made the earth and its fields, or the top soil of the world. 27 When he established the heavens, I was there; when he marked out the horizon over the face of the deep, 28 when he established the clouds above, when he secured the fountains of the deep, 29 when he gave the sea his decree that the waters should not pass over his command, when he marked out the foundations of the earth, 30 then I was beside him as a master craftsman, and I was his delight day by day, rejoicing before him at all times, 31 rejoicing in the habitable part of his earth, and delighting in its people.
600–201 BCE (scholarly estimate) Read in Proverbs

John 1:3

New Testament
1 In the beginning was the Word, and the Word was with God, and the Word was fully God. 2 The Word was with God in the beginning. 3 All things were created by him, and apart from him not one thing was created that has been created. 4 In him was life, and the life was the light of mankind. 5 And the light shines on in the darkness, but the darkness has not mastered it.
90–110 CE (scholarly estimate) Read in John

References

"... the Logos of the Prologue like the theological Logos in general, in accord with the view of Burrus cited above - is the product of a scriptural reading of Genesis 1 and Proverbs 8 together. This reading will bear out my conclusion that nothing in Logos theology as a doctrine of God indicates or even implies a particularly Christian as opposed to generally Jewish, including Christian, kerygma. The dialogical play of scriptural interpretation' to which Burrus refers is acted out on the stage of Jewish traditional hermeneutics, on which non-Jesus Jews, Jesus Jews, and those exotic Jews/Christians that we call Gnostics all had a part in the play ... In order to see this, however, we must pay attention to the formal characteristics of midrash as a mode of reading Scripture. One of the most characteristic forms of midrash is a homily on a pericope, or extract from the Pentateuch that invokes, explicitly or implicitly, texts from either the Prophets or the Hagiographa (specifically, very frequently Psalms, Song of Songs, or Wisdom literature) as the intertextual framework of ideas and language that is used to interpret and expand the Pentateuchal text being preached. This hermeneutical practice is founded on a theological notion of the oneness of Scripture as a self-interpreting text, especially on the notion that the latter books are a form of interpretation of the Five Books of Moses. That is, it is a scriptural, indeed, an interscriptural practice. Gaps are not filled with philosophical ideas, but with allusions to or citations of other texts. The first five verses of the Prologue to the Fourth Gospel fit this form nearly perfectly. The verses being preached are the opening verses of Genesis, and the text that lies in the background as hermeneutic intertext is Proverbs 8:22-31 ..."
Daniel Boyarin, Border Lines: The Partition of Judaeo-Christianity (Philadelphia: University of Pennsylvania, 2007), 94–96.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Proverbs 8:30 and John 1:3

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