▼ The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).

▼ The expression that it is “for/about/over his life” means that it could cost him his life (e.g., Num 16:38). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death – but this would not rule out physical death too.

▼ The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”

▼ Heb “the words of my mouth.”

▼ Heb “she has caused to fall.”

▼ Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”

▼ The noun “Sheol” in parallelism to “the chambers of death” probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it.

▼ Her house is the way to the grave. The young man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community.

▼ The Qal active participle modifies “ways” to Sheol. The “road,” as it were, descends to the place of death.

▼ “Chambers” is a hypocatastasis, comparing the place of death or the grave with a bedroom in the house. It plays on the subtlety of the temptation. Cf. NLT “Her bedroom is the den of death.”

▼ In this chapter wisdom is personified. In 1:20–33 wisdom proclaims her value, and in 3:19–26 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 23–70). Wisdom in Proverbs 8, however, is not a deity like Egypt’s Ma`at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God; but in reality it is the personification of the attribute of wisdom displayed by God (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 69-72; and R. Marcus, “On Biblical Hypostases of Wisdom,” HUCA 23 [1950-1951]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents wisdom as an attribute of God. Jesus’ claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25–27). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15–20; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: After an introduction (1–3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6–9); she then makes another invitation (10) and explains that she is valuable (11–21); and finally, she tells how she preceded and delights in creation (22–31) before concluding with the third invitation (32–36).