TRV
Translation
King James Version
They are all plain to him that understandeth, and right to them that find knowledge.
Complete Jewish Bible
They are all clear to those who understand and straightforward to those who gain knowledge.
Berean Standard Bible
They are all plain to the discerning, and upright to those who find knowledge.
American Standard Version
They are all plain to him that understandeth, And right to them that find knowledge.
World English Bible Messianic
They are all plain to him who understands, right to those who find knowledge.
Geneva Bible (1599)
They are all plaine to him that will vnderstande, and streight to them that woulde finde knowledge.
Young's Literal Translation
All of them are plain to the intelligent, And upright to those finding knowledge.
In the KJVVerse 16,612 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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Clement of AlexandriaAD 215
The Stromata Book 6
[Jesus] “spoke all things in parables, and without a parable he spoke nothing” [to the apostles]; and if “all things were made by him, and without him was not anything made that was made,” consequently also prophecy and the law were by him and were spoken by him in parables. “But all things are right,” says the Scripture, “before those who understand,” that is, those who receive and observe, according to the church’s rule of faith, the exposition of the Scriptures explained by him. And the church’s rule is the concord and harmony of the law and the prophets in the covenant delivered at the coming of the Lord. Knowledge is then followed by practical wisdom and practical wisdom by self-control, for it may be said that practical wisdom is divine knowledge and exists in those who share in God’s life, while the self-control that is mortal, which is present in those who philosophize, is not yet wise.
Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF JOHN 1:40
That which John calls an eternal gospel, which would properly be called a spiritual gospel, clearly presents both the mysteries presented by Christ's words and the things of which his acts were symbols, to those who consider "all things face to face" concerning the Son of God himself. Consistent with these matters, we understand that just as one is a Jew outwardly and circumcised, there being both an outward and inward circumcision, so it is with a Christian and baptism.
Basil of CaesareaAD 379
HOMILY ON THE BEGINNING OF PROVERBS 5
“Accept discipline, not silver,” so that at a time of calamity or physical illness or domestic trouble, you would think nothing at all perverse of God, but accept the blows meted out by him with great patience as though you were being castigated for your sins. Thus, conscious of being disciplined, say, “I will bear the wrath of the Lord because I have sinned against him.”
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 8:9 asserts the inherent clarity and moral rectitude of Wisdom's teachings, proclaiming them to be straightforward and accessible to those who possess true understanding and actively pursue knowledge. This verse underscores the principle that divine truth is not obscure or hidden, but rather transparent and morally sound for those with a receptive heart and a diligent spirit, contrasting sharply with the convoluted paths of folly.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Personification is central to Proverbs 8 as a whole, with Wisdom speaking in the first person, giving her words authority and a tangible presence. Within this verse, Parallelism is evident, specifically Synonymous Parallelism, where the two clauses express similar ideas using different but related terms. "Plain to him that understandeth" is echoed by "right to them that find knowledge," reinforcing the same core message of Wisdom's clarity and accessibility to the discerning. There is also an implied Contrast with folly, which is consistently portrayed in Proverbs as obscure, crooked, and leading to destruction (Proverbs 2:13-15). This verse implicitly highlights that unlike folly, Wisdom's path is clear and morally sound.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 8:9 profoundly speaks to the nature of God's revelation and humanity's capacity to receive it. It affirms that divine truth is not designed to be esoteric or exclusive, but is inherently clear and morally upright, reflecting the character of a God who desires to be known and understood by His creation. The condition for apprehending this clarity lies in a receptive heart and a diligent pursuit of knowledge, implying that spiritual discernment is a prerequisite for grasping divine wisdom. This verse encourages believers to approach God's word with an expectation of clarity, provided they cultivate a humble and seeking spirit, trusting that God will illuminate His truth to those who genuinely desire it.
REFLECTION AND APPLICATION
Proverbs 8:9 offers both assurance and a challenge for the modern believer. The assurance is that God's truth, as revealed in His Word and through His Spirit, is not inherently obscure or beyond our grasp. If we find ourselves struggling to comprehend spiritual truths, this verse gently prompts us to examine our own receptivity and diligence. Are we truly seeking understanding with a humble and open heart, or are we approaching truth with a closed mind or a casual attitude? The call to "understandeth" and "find knowledge" is an active invitation to engage deeply with God's wisdom, to meditate on it, pray over it, and apply it to our lives. When we cultivate a spirit of genuine inquiry and a desire for righteousness, the paths of wisdom become remarkably plain and right, guiding us toward a life that honors God and flourishes according to His design.
Questions for Reflection
FAQ
Does "plain" mean that understanding wisdom requires no effort?
Answer: Not at all. While the word "plain" (nâkôach) indicates clarity and straightforwardness, the verse explicitly states it is plain "to him that understandeth" and "to them that find knowledge." This implies that while Wisdom itself is not obscure, its apprehension requires an active, discerning mind and a diligent pursuit. It's plain to those who are prepared to see it, much like a clear path is plain to someone who chooses to walk on it, unlike a hidden or overgrown one. The effort lies in cultivating the understanding and diligently seeking the knowledge, not in deciphering an inherently complex message.
What is the difference between "understanding" and "knowledge" in this verse?
Answer: In biblical wisdom literature, "understanding" (bîyn) often refers to the ability to discern, comprehend deeply, and make wise distinctions, often implying a moral and spiritual insight. It's about grasping the meaning and implications. "Knowledge" (daʻath), on the other hand, often refers to practical, experiential acquaintance with truth, a knowing that comes from experience and application. While closely related, "understanding" might be seen as the capacity to grasp truth, and "knowledge" as the actual possession and application of that truth in life. Both are essential for fully apprehending Wisdom's clarity and rectitude.
CHRIST-CENTERED FULFILLMENT
Proverbs 8:9 finds its ultimate and most profound fulfillment in Jesus Christ. The personified Wisdom of Proverbs 8, who was present with God at creation, is revealed in the New Testament to be none other than the pre-incarnate Christ. As the Apostle Paul declares, Christ is "the power of God and the wisdom of God" (1 Corinthians 1:24). In Him "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Therefore, the "plain" and "right" words of Wisdom in Proverbs 8:9 are perfectly embodied in Jesus, who is the very embodiment of truth (John 14:6). For those who truly "understandeth" and "find knowledge" by believing in Him, the way to God and to a righteous life is made perfectly clear through His teachings, His life, and His atoning work. He is the ultimate revelation of God's wisdom, making the path to salvation and sanctification undeniably "plain" and eternally "right" for all who come to Him by faith (John 1:14).