Proverbs 1:20
New International Version
Out in the open wisdom calls aloud, she raises her voice in the public square;

New Living Translation
Wisdom shouts in the streets. She cries out in the public square.

English Standard Version
Wisdom cries aloud in the street, in the markets she raises her voice;

Berean Study Bible
Wisdom calls out in the street, she lifts her voice in the square,

New American Standard Bible
Wisdom shouts in the street, She lifts her voice in the square;

King James Bible
Wisdom crieth without; she uttereth her voice in the streets:

Christian Standard Bible
Wisdom calls out in the street; she makes her voice heard in the public squares.

Contemporary English Version
Wisdom shouts in the streets wherever crowds gather.

Good News Translation
Listen! Wisdom is calling out in the streets and marketplaces,

Holman Christian Standard Bible
Wisdom calls out in the street; she raises her voice in the public squares.

International Standard Version
Wisdom cries out in the street; she raises her voice in the public squares.

NET Bible
Wisdom calls out in the street, she shouts loudly in the plazas;

New Heart English Bible
Wisdom calls aloud in the street. She utters her voice in the public squares.

Aramaic Bible in Plain English
Wisdom is praised in the market and raises her voice in the street.

GOD'S WORD® Translation
Wisdom sings her song in the streets. In the public squares she raises her voice.

JPS Tanakh 1917
Wisdom crieth aloud in the streets, She uttereth her voice in the broad places;

New American Standard 1977
Wisdom shouts in the street, She lifts her voice in the square;

Jubilee Bible 2000
Wisdom cries without; she utters her voice in the streets:

King James 2000 Bible
Wisdom cries aloud outside; she raises her voice in the open square:

American King James Version
Wisdom cries without; she utters her voice in the streets:

American Standard Version
Wisdom crieth aloud in the street; She uttereth her voice in the broad places;

Brenton Septuagint Translation
Wisdom sings aloud in passages, and in the broad places speaks boldly.

Douay-Rheims Bible
Wisdom preacheth abroad, she uttereth her voice in the streets:

Darby Bible Translation
Wisdom crieth without; she raiseth her voice in the broadways;

English Revised Version
Wisdom crieth aloud in the street; she uttereth her voice in the broad places;

Webster's Bible Translation
Wisdom crieth without; she uttereth her voice in the streets:

World English Bible
Wisdom calls aloud in the street. She utters her voice in the public squares.

Young's Literal Translation
Wisdom in an out-place crieth aloud, In broad places she giveth forth her voice,
Study Bible
Wisdom Calls Aloud
20Wisdom calls out in the street, she lifts her voice in the square, 21in the main concourse she cries aloud, at the city gates she makes her speech:…
Cross References
Proverbs 1:21
in the main concourse she cries aloud, at the city gates she makes her speech:

Proverbs 8:1
Does not wisdom call out, and understanding raise her voice?

Proverbs 9:3
She has sent out her maidservants; she calls out from the heights of the city:

Jeremiah 19:2
and go out to the valley of Ben-hinnom near the entrance of the Potsherd Gate. Proclaim there the words I speak to you,

Treasury of Scripture

Wisdom cries without; she utters her voice in the streets:


Matthew 13:54
And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

Luke 11:49
Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:

1 Corinthians 1:24,30
But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God…


Proverbs 8:1-5
Doth not wisdom cry? and understanding put forth her voice? …

Proverbs 9:3
She hath sent forth her maidens: she crieth upon the highest places of the city,

John 7:37
In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

חָ֭כְמוֹת (ḥā·ḵə·mō·wṯ)
Noun - feminine plural
Strong's Hebrew 2454: Wisdom, every wise woman

calls out
תָּרֹ֑נָּה (tā·rōn·nāh)
Verb - Qal - Imperfect - third person feminine plural
Strong's Hebrew 7442: To give a ringing cry

in the street,
בַּח֣וּץ (ba·ḥūṣ)
Preposition-b, Article | Noun - masculine singular
Strong's Hebrew 2351: Separate by a, wall, outside, outdoors

she lifts
תִּתֵּ֥ן (tit·tên)
Verb - Qal - Imperfect - third person feminine singular
Strong's Hebrew 5414: To give, put, set

her voice
קוֹלָֽהּ׃ (qō·w·lāh)
Noun - masculine singular construct | third person feminine singular
Strong's Hebrew 6963: A voice, sound

in the square,
בָּ֝רְחֹב֗וֹת (bā·rə·ḥō·ḇō·wṯ)
Preposition-b, Article | Noun - masculine plural
Strong's Hebrew 7339: A broad open place, plaza
(b) Second Discourse:--Wisdom Addresses her Despisers (Proverbs 1:20-33).

(20) Wisdom.--The form of the Hebrew term (chokhmoth) has been taken for an abstract singular noun, but probably it is the plural of chokhmah (Proverbs 1:2), signifying the multiform excellences of wisdom. It is possible that Solomon may have originally meant in this passage only to describe, in highly poetic language, the influence and work in their generation of those in whom "the fear of the Lord" dwells. So, too, many of the Psalms (Psalms 45, for example), in the first instance it would seem, are intended to describe the excellence of some earthly saint or king, yet they are completely fulfilled only in the Son of man, the ideal of all that is noblest and best in man. And thus the description of Wisdom in her manifold activity, as represented in Proverbs 1, 8, 9, so closely corresponds to the work of our Lord, as depicted in the New Testament, that from the earliest times of Christianity these passages have been held to be a prophecy of Him; and there is good reason for such a view. For a comparison of Luke 11:49 ("Therefore also said the wisdom of God, Behold, I send," &c.) with Matthew 23:34 (where He says, "Behold, I send") would seem to show that He applied the title to Himself. St. Paul in like manner speaks of Him as the "Wisdom of God" (1Corinthians 1:24); says He has been "made unto us wisdom" (1Corinthians 1:30); and that in Him "are hid all the treasures of wisdom" (Colossians 2:3). For passages from the Fathers embodying this view, see references in Bishop Wordsworth on this chapter.

Verses 20-33. - 2. Second admonitory discourse. Address of Wisdom personified, exhibing the folly of those who wilfully reject, and the security of those who hearken to, her counsels. The sacred writer, in this section, as also in ch. 8, uses the rhetorical figure of prosopopceia, or impersonation. Wisdom is represented as speaking and as addressing the simple, scorners, and fools. The address itself is one of the noblest specimens of sacred eloquence, expressing in rapid succession the strongest phases of feeling - pathetic solicitude with abundant promise, indignant scorn at the rejection of her appeal, the judicial severity of offended majesty upon offenders, and lastly the judicial complacency which delights in mercy towards the obedient. The imagery in part is taken from the forces of nature in their irresistible and overwhelming violence and destructive potency. Verse 20. - Wisdom crieth without. Wisdom. The Hebrew word (khochmoth) here used to designate Wisdom seems to be an abstract derivation from the ordinary khochmah. The form is peculiar to the Proverbs and Psalms, in the former occurring four times (Proverbs 1:22; Proverbs 9:1; Proverbs 14:1; Proverbs 24:7), and in the latter twice only (viz. Psalm 49:4; Psalm 78:15). As in Proverbs 9:1 and Proverbs 24:7, it is a pluralis excellentiae of the feminine gender, a variety of the pluralis extensivus, as Bottcher prefers to denominate it. The feminine form may he determined by the general law which associates purity and serenity with womanhood (Plumptre). The idea of plurality, however, is not that of extension, but of comprehension, i.e. it is not so much all kinds of wisdom which is presented to us, as all the varieties under which wisdom par excellence may be regarded and is comprehended. The plural form of the word denotes the highest character or excellence in which wisdom can be conceived; or, as the marginal reading expresses it, wisdoms, i.e. excellent wisdom. Other instances of the pluralis excellentiae are met with in Holy Writ, e.g. Elohim, God, i.e. "God of Gods," either from the polytheistic view, or from the monotheistic view as expressive of God's might in manifestation, passim; k'doshim, "the Holy (God)," Proverbs 9:10; Proverbs 30:3; adonim, for adon "lord" (Gesenius, 'Gram.,' § 108. 2 b). In the conception of Wisdom here presented to us in the text we have the germ of an idea which, on the principles of expansion, developed subsequently in the consciousness of the Christian Church into a definite identification of Wisdom with the Second Person of the blessed Trinity. There is a striking parallel to this passage in Luke 11:49, where Christ speaks of himself as ἡ Σοφία τοῦ Θεοῦ, "the Wisdom of God," that shall send prophets and apostles into the world, and thereby identifies himself with Wisdom (cf. this with vers. 20, 21; ch. 7.). Again, a striking similarity is observable between the teaching of Divine Wisdom and that of the Incarnate Word, as much in their promises as in their threats and warnings. But it is difficult to determine with accuracy to what extent the Messianic import of the personification was present to the consciousness of the sacred writers, and whether Wisdom as here presented to us is simply a poetic and abstract personification or a distinct by-postatizing of the Word. Dorner ('Pers. of Christ,' Introd., p. 16), with reference to ch. 8:22, etc., says that though Wisdom is introduced speaking as a personality distinct from God, still the passage does not lead clearly to an hypostatizing of the Khochmah. Dollinger ('Heidenthum und Judenthum,' bk. 10. pt. 3. sec. 2 a, and Proverbs 8:22, etc.) maintains that Wisdom is "the personified idea of the mind of God in creation," rather than the presence of "a distinct hypostasis." Lucke (see references in Liddon, 'Bampton Lects.') holds that in Proverbs Wisdom is merely a personification It is clear that whatever is predicated of Wisdom in ch. 8. must be also predicated of her in the passage before us, in reference either to the hypostatic or opposite view. On the other hand, a large number of expositors, dating from the earliest periods of the Christian Church down to the present time, see in Wisdom a distinct hypostasis, or person - the Lord Jesus Christ. A fuller investigation of this subject will be seen in our remarks on ch. 8. For the present we observe that Wisdom is essentially Divine. Her authority, her utterances, whether of promise, threat, scorn, or vengeance, are the authority, the utterances, of God. Crieth; rather, crieth loudly, or aloud. The Hebrew verb ranan (רָנַן) is "to vibrate the voice," and conveys the idea of the clear loud ringing tones with which proclamations were made; cf. the Vulgate praedicare, and the Arabic clamitate, "to cry with a loud voice." Fleischer remarks that the Arabic rannan, which is allied to the Hebrew verb, is used of a speaker who has a clear piercing voice. In such a way does Wisdom cry without when making her address. She elevates her voice that all may hear. The verb in the original is tazonnah, the feminine singular of ranan, and predicate to "Wisdom," according to the rule that verbs in the singular are construed with plural nouns having a singular signification, especially the pluralis excellentiae (see Gesenius, 'Gram.,' § 146. 2). Without. בַּהוּצ (bakhuts) is here used adverbially, as in Genesis 9:22, and signifies "in the open places," i.e. abroad, without, as opposed to the space within the walls. The writer here begins his enumeration of the five places wherein Wisdom preaches, viz.

(1) without,

(2) in the streets,

(3) in chief places of concourse,

(4) in the opening of the gates,

(5) in the city, all of which are public, and thus indicate the publicity of her announcements (with those comp. Proverbs 8:1; Proverbs 9:3). She uttereth her voice; or, causeth her voice to be beard; represented in the Vulgate by dat vocem suam. and in the LXX. by παῥῤησίαν ἄγει (equivalent to "she observes free-spokenness"). The instrumentality which Wisdom uses in her public preaching are the prophets and teachers (Ecclus. 24:33; Zockler, Vatablus, Mercerus). In the streets; literally, in the wide spares; the Hebrew, רחֹבות (r'khovoth), being, as in Genesis 26:22, "wide spaces," and corresponding to the πλατεία of the LXX.; plateae, Vulgate. The same places are indicated in Luke 14:21, where, in the parable of the marriage supper, the servants are bidden to go out into the streets (πλατείαι) and lanes of the city. The word is connected with the adjective rakhav (רָחַב), "broad," "wide;" and in 2 Chronicles 32:6 is used to designate the ample space at the gates of Oriental cities (Gesenius), though here it seems to refer rather to "squares," large open spaces, not uncommon in Oriental cities - I saw one such at Aden - or it may refer to the broad crowded thoroughfares. The Syriac reading, in compitis, gives a different sense, as compitum, equivalent to "crossroads." 1:20-33 Solomon, having showed how dangerous it is to hearken to the temptations of Satan, here declares how dangerous it is not to hearken to the calls of God. Christ himself is Wisdom, is Wisdoms. Three sorts of persons are here called by Him: 1. Simple ones. Sinners are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and flatter themselves in their wickedness. 2. Scorners. Proud, jovial people, that make a jest of every thing. Scoffers at religion, that run down every thing sacred and serious. 3. Fools. Those are the worst of fools that hate to be taught, and have a rooted dislike to serious godliness. The precept is plain; Turn you at my reproof. We do not make a right use of reproofs, if we do not turn from evil to that which is good. The promises are very encouraging. Men cannot turn by any power of their own; but God answers, Behold, I will pour out my Spirit unto you. Special grace is needful to sincere conversion. But that grace shall never be denied to any who seek it. The love of Christ, and the promises mingled with his reproofs, surely should have the attention of every one. It may well be asked, how long men mean to proceed in such a perilous path, when the uncertainty of life and the consequences of dying without Christ are considered? Now sinners live at ease, and set sorrow at defiance; but their calamity will come. Now God is ready to hear their prayers; but then they shall cry in vain. Are we yet despisers of wisdom? Let us hearken diligently, and obey the Lord Jesus, that we may enjoy peace of conscience and confidence in God; be free from evil, in life, in death, and for ever.
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