TRV
Translation
KJV (with Strong's)
For my mouth H2441 shall speak H1897 truth H571; and wickedness H7562 is an abomination H8441 to my lips H8193.
Berean Standard Bible
For my mouth will speak the truth, and wickedness is detestable to my lips.
American Standard Version
For my mouth shall utter truth; And wickedness is an abomination to my lips.
World English Bible Messianic
For my mouth speaks truth. Wickedness is an abomination to my lips.
Young's Literal Translation
For truth doth my mouth utter, And an abomination to my lips is wickedness.
In the KJVVerse 16,610 of 31,102
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Commentary on Proverbs 8 verses 1–11
1 ¶ Doth not wisdom cry? and understanding put forth her voice?
2 She standeth in the top of high places, by the way in the places of the paths.
3 She crieth at the gates, at the entry of the city, at the coming in at the doors.
4 Unto you, O men, I call; and my voice is to the sons of man.
5 O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
6 Hear; for I will speak of excellent things; and the opening of my lips shall be right things.
7 For my mouth shall speak truth; and wickedness is an abomination to my lips.
8 All the words of my mouth are in righteousness; there is nothing froward or perverse in them.
9 They are all plain to him that understandeth, and right to them that find knowledge.
10 Receive my instruction, and not silver; and knowledge rather than choice gold.
11 For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
The will of God revealed to us for our salvation is here largely represented to us as easy to be known and understood, that none may have an excuse for their ignorance or error, and as worthy to be embraced, that none may have an excuse for their carelessness and unbelief.
I. The things revealed are easy to be known, for they belong to us and to our children (Deu 29:29), and we need not soar up to heaven, or dive into the depths, to get the knowledge of them (Deu 30:11), for they are published and proclaimed in some measure by the works of the creation (Psa 19:1), more fully by the consciences of men and the eternal reasons and rules of good and evil, but most clearly by Moses and the prophets; let them hear them. The precepts of wisdom may easily be known; for, 1. They are proclaimed aloud (Pro 8:1): Does not Wisdom cry? Yes, she cries aloud, and does not spare (Isa 58:1); she puts forth her voice, as one in earnest and desirous to be heard. Jesus stood and cried, Joh 7:37. The curses and blessings were read with a loud voice by the Levites, Deu 27:14. And men's own hearts sometimes speak aloud to them; there are clamours of conscience, as well as whispers. 2. They are proclaimed from on high (Pro 8:2): She stands in the top of high places; it was from the top of Mount Sinai that the law was given, and Christ expounded it in a sermon upon the mount. Nay, if we slight divine revelation, we turn away from him that speaks from heaven, a high place indeed, Heb 12:25. The adulterous woman spoke in secret, the oracles of the heathen muttered, but Wisdom speaks openly; truth seeks no corners, but gladly appeals to the light. 3. They are proclaimed in the places of concourse, where multitudes are gathered together, the more the better. Jesus spoke in the synagogues and in the temple, whither the Jews always resorted, Joh 18:20. Every man that passes by on the road, of what rank or condition soever, may know what is good, and what the Lord requires of him, if it be not his own fault. There is no speech nor language where Wisdom's voice is not heard; her discoveries and directions are given to all promiscuously. He that has ears to hear, let him hear. 4. They are proclaimed where they are most needed. They are intended for the guide of our way, and therefore are published in the places of the paths, where many ways meet, that travellers may be shown, if they will but ask, which is the right way, just then when they are at a loss; thou shalt then hear the word behind thee, saying, This is the way, Isa 30:21. The foolish man known not how to go to the city (Ecc 10:15), and therefore Wisdom stands ready to direct him, stands at the gates, at the entry of the city, ready to tell him where the seer's house is, Sa1 9:18. Nay, she follows men to their own houses, and cries to them at the coming in at the doors, saying, Peace be to this house; and, if the son of peace be there, it shall certainly abide upon it. God's ministers are appointed to testify to people both publicly and from house to house. Their own consciences follow them with admonitions wherever they go, which they cannot be out of the hearing of while they carry their own heads and hearts about with them, which are a law unto themselves. 5. They are directed to the children of men. We attend to that discourse in which we hear ourselves named, though otherwise we should have neglected it; therefore Wisdom speaks to us: "Unto you, O men! I call (Pro 8:4), not to angels (they need not these instructions), not to devils (they are past them), not to the brute-creatures (they are not capable of them), but to you, O men! who are taught more than the beasts of the earth and made wiser than the fowls of heaven. To you is this law given, to you is the word of this invitation, this exhortation sent. My voice is to the sons of men, who are concerned to receive instruction, and to whom, one would think, it should be very welcome. It is not, to you, O Jews! only, that Wisdom cries, nor to you, O gentlemen! not to you, O scholars! but to you, O men! O sons of men! even the meanest." 6. They are designed to make them wise (Pro 8:5); they are calculated not only for men that are capable of wisdom, but for sinful men, fallen men, foolish men, that need it, and are undone without it: "O you simple ones! understand wisdom. Though you are ever so simple, Wisdom will take you for her scholars, and not only so, but, if you will be ruled by her, will undertake to give you an understanding heart." When sinners leave their sins, and become truly religious, then the simple understand wisdom.
II. The things revealed are worthy to be known, well worthy of all acceptation. We are concerned to hear; for, 1. They are of inestimable value. They are excellent things (Pro 8:6), princely things, so the word is. Though they are level to the capacity of the meanest, yet there is that in them which will be entertainment for the greatest. They are divine and heavenly things, so excellent that, in comparison with them, all other learning is but children's play. Things which relate to an eternal God, an immortal soul, and an everlasting state, must needs be excellent things. 2. They are of incontestable equity, and carry along with them the evidence of their own goodness. They are right things (Pro 8:6), all in righteousness (Pro 8:8), and nothing froward or perverse in them. All the dictates and directions of revealed religion are consonant to, and perfective of, the light and law of nature, and there is nothing in them that puts any hardship upon us, that lays us under any undue restraints, unbecoming the dignity and liberty of the human nature, nothing that we have reason to complain of. All God's precepts concerning all things are right. 3. They are of unquestionable truth. Wisdom's doctrines, upon which her laws are founded, are such as we may venture our immortal souls upon: My mouth shall speak truth (Pro 8:7), the whole truth, and nothing but the truth, for it is a testimony to the world. Every word of God is true; there are not so much as pious frauds in it, nor are we imposed upon in that which is told us for our good. Christ is a faithful witness, is the truth itself; wickedness (that is, lying) is an abomination to his lips. Note, Lying is wickedness, and we should not only refrain from it, but it should be an abomination to us, and as far from what we say as from what God says to us. His word to us is yea, and amen; never then let ours be yea and nay. 4. They are wonderfully acceptable and agreeable to those who take them aright, who understand themselves aright, who have not their judgments blinded and biassed by the world and the flesh, are not under the power of prejudice, are taught of God, and whose understanding he has opened, who impartially seek knowledge, take pains for it, and have found it in the enquiries they have hitherto made. To them, (1.) They are all plain, and not hard to be understood. If the book is sealed, it is to those who are willingly ignorant. If our gospel is hidden, it is hidden to those who are lost; but to those who depart from evil, which is understanding, who have that good understanding which those have who do the commandments, to them they are all plain and there is nothing difficult in them. The way of religion is a highway, and the way-faring men, though fools, shall not err therein, Isa 35:8. Those therefore do a great wrong to the common people who deny them the use of the scripture under pretence that they cannot understand it, whereas it is plain for plain people. (2.) They are all right, and not hard to be submitted to. Those who discern things that differ, who know good and evil, readily subscribe to the rectitude of all Wisdom's dictates, and therefore, without murmuring or disputing, govern themselves by them.
III. From all this he infers that the right knowledge of those things, such as transforms us into the image of them, is to be preferred before all the wealth of this world (Pro 8:10, Pro 8:11): Receive my instruction, and not silver. Instruction must not only be heard, but received. We must bid it welcome, receive the impressions of it, and submit to the command of it; and this rather than choice gold, that is, 1. We must prefer religion before riches, and look upon it that, if we have the knowledge and fear of God in our hearts, we are really more happy and better provided for every condition of life than if we had ever so much silver and gold. Wisdom is in itself, and therefore must be in our account, better than rubies. It will bring us in a better price, be to us a better portion; show it forth, and it will be a better ornament than jewels and precious stones of the greatest value. Whatever we can sit down and wish for of the wealth of this world would, if we had it, be unworthy to be compared with the advantages that attend serious godliness. 2. We must be dead to the wealth of this world, that we may the more closely and earnestly apply ourselves to the business of religion. We must receive instruction as the main matter, and then be indifferent whether we receive silver or no; nay, we must not receive it as our portion and reward, as the rich man in his life-time received his good things.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Origen of AlexandriaAD 253
AGAINST CELSUS 3:54
Those among us who are ambassadors of Christianity sufficiently declare that they are debtors to Greeks and barbarians, to wise men and fools (for they do not deny their obligation to cure the souls even of foolish persons), in order that as far as possible they may lay aside their ignorance and endeavor to obtain greater prudence, by listening also to the words of Solomon: “O fools, be of an understanding heart,” and “Whoever is the most simple among you, let him turn unto me.” Wisdom exhorts those who are empty of understanding in the words, “Come, eat of my bread, and drink of the wine which I have mixed for you. Forsake folly that you may live, and correct understanding in knowledge.”
Fulgentius of RuspeAD 533
LETTER 7
“For my mouth will utter truth; wickedness is an abomination to my lips.” Therefore, they who do not hold the truth of the faith in heart and mouth do not receive salvation in baptism. Because of this, although they have the appearance of piety which consists in the sacrament of baptism, by refusing the power of piety they receive neither life nor salvation.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Proverbs 8:7 features Lady Wisdom, personified as a divine entity, making a profound declaration about her intrinsic nature and the character of her utterances. She unequivocally states that her speech is pure, reliable, and inherently truthful, forming the bedrock for all righteous understanding. Simultaneously, she expresses an absolute and visceral repugnance for wickedness, asserting that anything contrary to truth and uprightness is utterly detestable to her very being and expression. This verse powerfully underscores the purity, integrity, and moral authority of divine wisdom, starkly contrasting it with the deceit and corruption prevalent in the world.
CONTEXT
Literary Context: Proverbs 8:7 is situated within a magnificent and extended monologue delivered by Lady Wisdom, which encompasses the entirety of Proverbs 8. This chapter serves as the climactic appeal in the book's opening sections, following earlier warnings against the seductive allure of Folly and the "strange woman" (e.g., Proverbs 7). Unlike Folly, who operates in secret and with deceptive intentions, Wisdom cries out publicly and boldly at the city gates, crossroads, and high places (e.g., Proverbs 8:1-3). Her open declaration of truth and her absolute abhorrence of wickedness in Proverbs 8:7 serve to establish the unimpeachable integrity and transparency of her message. This integrity invites all who hear to trust her counsel and embrace a life aligned with righteousness, reinforcing the stark contrast between the clarity and purity of Wisdom's words and the deceptive, destructive nature of Folly's speech.
Historical & Cultural Context: The book of Proverbs, a cornerstone of ancient Israelite wisdom literature, reflects a societal understanding where wisdom was not merely intellectual acumen but a practical skill for living rightly and a profound theological insight into God's created order. In ancient Israel, speech held immense power and significance; words were believed to possess the capacity to build up or tear down, to reveal truth or spread deception. The emphasis on Wisdom's "mouth" and "lips" in Proverbs 8:7 highlights the high value placed on verbal integrity within the culture. The concept of "truth" ('emeth) extended beyond mere factual accuracy to encompass reliability, faithfulness, and moral uprightness, mirroring the very character of Yahweh. Similarly, "abomination" (tôwʻêbah) was a potent term used to describe practices or attitudes utterly detestable to God and His covenant people, frequently associated with idolatry, injustice, and moral perversion. Its use here underscores the severity of Wisdom's rejection of wickedness, aligning her moral stance with that of the divine.
Key Themes: Proverbs 8:7 contributes significantly to several overarching themes foundational to Proverbs and broader biblical theology. Firstly, it powerfully underscores the unwavering truthfulness and reliability of divine wisdom. Wisdom's words are portrayed not as fleeting opinions but as steadfast truths, reflecting the immutable nature of God, who is truth itself (Psalm 119:160). Secondly, the verse highlights Wisdom's absolute rejection of wickedness, portraying it as something morally repugnant and fundamentally incompatible with her essence. This emphasizes the stark moral dichotomy presented throughout Proverbs, where wisdom consistently leads to righteousness and folly inevitably to destruction (e.g., Proverbs 1:7). Thirdly, it speaks to the integrity of speech, setting a divine standard for communication that is pure, honest, and free from deceit or evil. This theme resonates deeply with the numerous exhortations in Proverbs regarding the power and proper use of the tongue (e.g., Proverbs 18:21). Finally, the verse reinforces the idea that true wisdom is not merely intellectual but profoundly moral and ethical, guiding one towards a life characterized by purity and righteousness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 8:7 masterfully employs several potent literary devices to convey its profound message. The most prominent is Personification, where abstract Wisdom is endowed with human attributes—a mouth and lips that speak and abhor. This vivid imagery makes the concept of wisdom tangible and relatable, allowing her to declare her own nature and values directly to the audience, transforming an abstract concept into an active, authoritative figure. Antithesis is also central to the verse's structure and meaning, as it sharply contrasts "truth" with "wickedness," and what Wisdom speaks with what she finds abominable. This direct juxtaposition highlights the irreconcilable difference between righteousness and evil, emphasizing Wisdom's clear moral discernment and the binary choice presented to humanity. Furthermore, the use of "abomination" can be seen as a form of Hyperbole, conveying an extreme degree of revulsion. It is not merely that wickedness is disliked or disapproved of, but it is utterly detestable and repugnant, emphasizing the profound moral purity of Wisdom and the severity of her rejection of evil, leaving no room for compromise.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 8:7 profoundly connects to the biblical understanding of God's character and the nature of divine revelation. Just as Wisdom's mouth speaks truth and abhors wickedness, so too is God Himself the ultimate source of truth, incapable of falsehood or evil. His word is pure, reliable, and eternally steadfast, forming the very foundation of reality and moral order. This verse underscores the ethical dimension of wisdom, demonstrating that true knowledge is inextricably linked to righteousness and a rejection of all that is contrary to God's holy nature. It sets a divine standard for all who seek wisdom: to align their speech and their lives with truth, mirroring the divine character and actively shunning what God Himself finds abhorrent.
REFLECTION AND APPLICATION
Proverbs 8:7 serves as a powerful and enduring call to align our own speech and moral compass with the unwavering standards of divine Wisdom. In a world frequently characterized by deceit, misinformation, and moral relativism, this verse challenges us to cultivate a profound and unwavering commitment to truthfulness in all our communications. It urges us to not only speak what is factually accurate but also to embody integrity, reliability, and faithfulness in our words, reflecting the very character of God. Furthermore, Wisdom's absolute abhorrence of wickedness compels us to actively shun and reject any form of speech that is false, malicious, slanderous, or corrupt. This includes gossip, manipulative language, divisive rhetoric, and any words that sow discord or promote injustice. Embracing this principle means allowing the purity of Wisdom to shape our inner thoughts and outward expressions, ensuring our lips do not give voice to anything that is an "abomination" to God. It calls us to be agents of truth and righteousness in our spheres of influence, discerning clearly between good and evil, and letting our words build up, enlighten, and reflect the divine order and God's holy nature.
Questions for Reflection
FAQ
Who is Lady Wisdom in Proverbs 8, and is she a divine being?
Answer: Lady Wisdom in Proverbs 8 is a powerful and captivating personification of wisdom, depicted as a divine figure who existed with God from the very beginning of creation, participating in the ordering of the cosmos (e.g., Proverbs 8:22-31). While not explicitly identified as God Himself, she embodies the attributes and character of God, particularly His ordering principle, moral purity, and creative power. Theologically, many Christian scholars interpret Lady Wisdom as a prefigurement or foreshadowing of Jesus Christ, who is later revealed in the New Testament as the ultimate embodiment of God's wisdom (e.g., 1 Corinthians 1:24) and the agent through whom all things were created (e.g., John 1:3). Her divine qualities and intimate role in creation strongly point to a figure intimately connected with the Godhead.
Why is "wickedness" described as an "abomination" to Wisdom's lips?
Answer: The term "abomination" (tôwʻêbah in Hebrew) is one of the strongest words in the Old Testament, signifying something utterly detestable, morally repugnant, or offensive to God. It is frequently used for practices that violate God's covenant and moral law, such as idolatry, child sacrifice, sexual perversions, or dishonest dealings (e.g., Deuteronomy 18:9-12 or Proverbs 11:1). When Wisdom declares wickedness an "abomination to my lips," it means that anything false, unrighteous, or evil is fundamentally contrary to her pure and holy nature. She cannot and will not utter, tolerate, or endorse it. This powerful declaration emphasizes her absolute moral purity and her uncompromising stance against all forms of sin and deceit, highlighting the severe and irreconcilable incompatibility between divine wisdom and human wickedness. It is a statement of profound moral revulsion.
CHRIST-CENTERED FULFILLMENT
Proverbs 8:7 finds its most profound and ultimate fulfillment in the person of Jesus Christ. He is not merely wise, but He is the very embodiment of God's wisdom, identified by Paul as "Christ the power of God and the wisdom of God" (1 Corinthians 1:24). Just as Lady Wisdom declares, "my mouth shall speak truth," Jesus Himself proclaimed, "I am the way, the truth, and the life" (John 14:6). His every word was truth, revealing the Father and the divine will without blemish or error, for He was "full of grace and truth" (John 1:14). Furthermore, the declaration that "wickedness [is] an abomination to my lips" perfectly describes Christ's character. He was entirely without sin, and "no deceit was found in his mouth" (1 Peter 2:22). He perfectly rejected all forms of wickedness, not only in His speech but in His actions and very being, culminating in His atoning sacrifice that dealt with the abomination of sin once and for all, making an end of it by His own offering (Hebrews 9:26). Therefore, in Christ, we see the living, breathing, and saving reality of Wisdom's declaration, offering us access to truth and deliverance from wickedness through His perfect life and redemptive work on the cross.