Proverbs 8:2

Pro 8:2 She standeth in the top of high places, by the way in the places of the paths.

Ver. 2. She standeth in the top of high places.] That is, saith an interpreter, In the lofty oracles of the patriarchs and prophets.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_8:2

She standeth in the top of high places.

The purpose and range of Wisdom

She sets up her tower everywhere, and speaks to all mankind. That is the true wisdom. When we come to understand the purpose and range of true wisdom, our business will be to see how many people we can get in, not how many we can keep out. Sometimes we shall endeavour to enlarge the gate, if haply we may bring some one in who otherwise would be kept outside. Wisdom does not whisper; she cries: she puts forth her voice; she asks the assistance of elevation; where men are found in greatest number she is found in greatest activity. Universality is a proof of the gospel. Any gospel that comes down to play the trick of eclecticism ought to be branded, and dismissed, and never inquired for. We want ministers that will speak to the world, in all its populations, climes, languages, and differences of civilisation and culture. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 8:2-6. She standeth in the top of high places — Where she may be best seen and heard; not in corners, and in the dark, as the harlot did; by the way in the places of the paths — Where many paths meet, where there is a great concourse, and where travellers may need direction. She crieth at the gates — The places of judgment, and of the confluence of the people; at the entry of the city — To invite passengers at their first coming, and to conduct them to her house; at the coming in of the doors — Namely, of her house, as the harlot stood at her door to invite lovers. Unto you, O men, I call — To all men without exception, even to the meanest and most unworthy. O ye simple — Who want knowledge and experience, and are easily deceived; and ye fools — Wilful sinners. Hear, for I will speak excellent things — Hebrew, נגידים, princely things; things worthy of princes to learn and practise. Or such as excel common things, as much as princes do ordinary persons.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:2 The hilltop and crossroads provide maximum public access to all who pass by.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 2. In the places of the paths.] בית נתיבת נצבה beith nethiboth nitstsabah, "The constituted house of the paths." Does not this mean the house of public worship? the tabernacle or temple, which stands a centre to the surrounding villages, the paths from all the parts leading to and terminating at it? In such a place, where the holy word of God is read or preached, there in a particular manner does wisdom cry, and understanding lift up her voice. There are the warnings, the precepts, and the promises of eternal truth; there the bread of God is broken to his children, and thither they that will may come and take the water of life freely.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) She standeth in the top of high places.—i.e., in the higher parts of the city, where her voice will best be heard.

By the way . . .—She goes everywhere where she may find the greatest concourse of people, “God not being willing that any should perish, but that all should come to repentance” (2Pe_3:9). So the apostles made large centres of population such as Antioch, Ephesus, or Corinth, the headquarters of their missionary enterprise.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. in the places of the paths] Lit. in the house or home of the paths, i.e. where many roads or streets run up into one common meeting-place, and so give vantage-ground for her call.

The R.V. arranges the verse in the order of the Heb.:

In the top of high places by the way,

Where the paths meet, she standeth.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

She standeth in the top of high places,.... To be both seen and heard, for which reason Christ went up into a mountain and preached, Mat 5:1;

by the way; the roadside, to instruct and direct passengers as they go along, to show them the right way, and caution them against taking wrong ways; so did Christ, Mat 16:6;

in the places of the paths; or, "between the paths" (s); where more ways than one met together, and so difficult to know which was the right path to take; here Christ stands in the ministry of the word to direct, and says, "this is the way, walk ye in it", Isa 30:21; and as there are many ways which are proposed to men to walk in, some of open profaneness and impiety, and others that have a show of religion and devotion, but both lead men wrong; the ministers of Christ show, and he by them, the way of salvation, and how to avoid such as lead to destruction, Act 16:17.

(s) "in mediis semitis", V. L. "inter semitas", Tigurine version, Baynus; so some in Vatablus; "in mediis compitis", Schultens; to the Targum, Sept. and Arabic versions.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The full enumeration of localities points to the publicity and openness of Wisdom’s teaching (see Pro 1:20 note), as contrasted with the stealth and secrecy and darkness which shroud the harlot’s enticements Pro 7:9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the top of high places, where she may be best seen and heard; not in corners and in the dark, as the harlot did. In the places of the paths; where many paths meet, where there is a great concourse, and where travellers may need direction.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2, 3. She standeth — Is stationed, like a person making a public proclamation, in the top of high places, by the way; or, on the top of eminences, by the way side, and in the places of the paths; or, “at home among the paths.” — Miller. The idea conveyed is, that of entire and sought-for publicity, as of one who has an important public message to deliver — important to all.

At the gates — Hebrews, At the hand of the gates.

At the entry of the city — Hebrew, mouths of the city.

At the coming in at the doors — פתחים, (pethahhim,) means openings, gateways, and might be applied to avenues or other openings; but there is no example of such application. The general idea is, that she makes her proclamation at all places of public resort. “At the entrance of the avenues.” — Stuart. Persons desirous of proclaiming intelligence of great interest sought places where they could be most distinctly and most widely heard. Isa_40:9; Isa_52:7-8; Luk_12:3.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

She standeth in the top of high places, by the way. She takes her stand, not in thievish corners of the streets, like the harlot, but in the most open and elevated parts of the city, where she may be best seen and heard by all who pass by. (see Pro_1:21, and note there) In the places of the paths; i.e. where many paths converge, and where people meet from different quarters.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

High place - Where she may be best seen and heard. Paths - Where many paths meet, where there is a great concourse, and where travelers may need direction.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.