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Selected Verse: Proverbs 8:14 - Strong Concordance

Verse	Translation	Text
Pr 8:14	Strong Concordance	Counsel [06098] is mine, and sound wisdom [08454]: I am understanding [0998]; I have strength [01369].
	King James	Counsel is mine, and sound wisdom: I am understanding; I have strength.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
It also gives the elements of good character in counsel. sound wisdom-- (Pro 2:7). I . . . strength--or, "As for me, understanding is strength to me," the source of power (Ecc 9:16); good judgment gives more efficiency to actions;

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

It also gives the elements of good character in counsel.

sound wisdom-- (Pro 2:7).

I . . . strength--or, "As for me, understanding is strength to me," the source of power (Ecc 9:16); good judgment gives more efficiency to actions;

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
After Wisdom has said what she hates, and thus what she is not, she now says what she is, has, and promises: 14 "Mine is counsel and promotion; I am understanding, mine is strength. 15 By me kings reign, And rulers govern justly. 16 By me princes rule, and nobles - All judges of the earth." Whoever gives anything must himself possess it; in this sense Wisdom claims for herself counsel, promotion (in the sense of offering and containing that which is essentially and truly good; vid., concerning תּוּשׁיּה, Pro 2:7), and energy (vid., Ecc 7:19). But she does not merely possess בּינה; this is much rather her peculiar nature, and is one with her. That Pro 8:14 is formed after Job 12:13, Job 12:16 (Hitzig) is possible, without there following thence any argument against its genuineness. And if Pro 8:15., and Isa 32:1; Isa 10:1, stand in intentional reciprocal relation, then the priority is on the side of the author of the Proverbs. The connection gives to the laconic expression its intended comprehensiveness. It is not meant that Wisdom has the highest places in the state to give, but that she makes men capable of holding and discharging the duties of these. Pro 8:15 Here we are led to think of legislation, but the usage of the language determines for the Po. חקק only the significations of commanding, decreeing, or judging; צדק is the object accus., the opposite of חקקי־און (decrees of unrighteousness), Isa 10:1. רזן is a poetic word, from רזן = Arab. razuna, to be heavy, weighty, then to be firm, incapable of being shaken, figuratively of majestic repose, dignity (cf. Arab. wqâr and כּבוד) in the whole external habitus, in speech and action such as befits one invested with power (Fl.). Pro 8:16 We may not explain the second clause of this verse: et ad ingenua impelluntur quicunque terrae imperant, for נדיב is adj. without such a verbal sense. But besides, נדיבים is not pred., for which it is not adapted, because, with the obscuring of its ethical signification (from נדב, to impel inwardly, viz., to noble conduct, particularly to liberality), it also denotes those who are noble only with reference to birth, and not to disposition (Isa 32:8). Thus נדיבים is a fourth synonym for the highly exalted, and כל־שׁפטי ארץ is the summary placing together of all kinds of dignity; for שׁפט unites in itself references to government, administration of justice, and rule. כל is used, and not וכל - a so-called asyndeton summativum. Instead of ארץ (lxx) there is found also the word צדק (Syr., Targ., Jerome, Graec. Venet., adopted by Norzi after Codd. and Neapol. 1487). But this word, if not derived from the conclusion of the preceding verse, is not needed by the text, and gives a summary which does not accord with that which is summed up (מלכים, רזנים, שׂרים, נדיבים); besides, the Scripture elsewhere calls God Himself שׁופט צדק (Psa 9:5; Jer 11:20). The Masoretic reading (Note: If the Masoretes had read שׁפטי צדק, then would they have added the remark לית ("it does not further occur"), and inserted the expression in their Register of Expressions, which occurs but once, Masora finalis, p. 62.) of most of the editions, which is also found in the Cod. Hillel (ספר הללי) (Note: One of the most ancient and celebrated Codd of the Heb. Scriptures, called Hillel from the name of the man who wrote it. Vid., Streack's Prolegomena, p. 112. It was written about a.d. 600.) merits the preference.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

After Wisdom has said what she hates, and thus what she is not, she now says what she is, has, and promises:

14 "Mine is counsel and promotion;

I am understanding, mine is strength.

15 By me kings reign,

And rulers govern justly.

16 By me princes rule, and nobles -

All judges of the earth."

Whoever gives anything must himself possess it; in this sense Wisdom claims for herself counsel, promotion (in the sense of offering and containing that which is essentially and truly good; vid., concerning תּוּשׁיּה, Pro 2:7), and energy (vid., Ecc 7:19). But she does not merely possess בּינה; this is much rather her peculiar nature, and is one with her. That Pro 8:14 is formed after Job 12:13, Job 12:16 (Hitzig) is possible, without there following thence any argument against its genuineness. And if Pro 8:15., and Isa 32:1; Isa 10:1, stand in intentional reciprocal relation, then the priority is on the side of the author of the Proverbs. The connection gives to the laconic expression its intended comprehensiveness. It is not meant that Wisdom has the highest places in the state to give, but that she makes men capable of holding and discharging the duties of these.

Pro 8:15

Here we are led to think of legislation, but the usage of the language determines for the Po. חקק only the significations of commanding, decreeing, or judging; צדק is the object accus., the opposite of חקקי־און (decrees of unrighteousness), Isa 10:1. רזן is a poetic word, from רזן = Arab. razuna, to be heavy, weighty, then to be firm, incapable of being shaken, figuratively of majestic repose, dignity (cf. Arab. wqâr and כּבוד) in the whole external habitus, in speech and action such as befits one invested with power (Fl.).

Pro 8:16

We may not explain the second clause of this verse: et ad ingenua impelluntur quicunque terrae imperant, for נדיב is adj. without such a verbal sense. But besides, נדיבים is not pred., for which it is not adapted, because, with the obscuring of its ethical signification (from נדב, to impel inwardly, viz., to noble conduct, particularly to liberality), it also denotes those who are noble only with reference to birth, and not to disposition (Isa 32:8). Thus נדיבים is a fourth synonym for the highly exalted, and כל־שׁפטי ארץ is the summary placing together of all kinds of dignity; for שׁפט unites in itself references to government, administration of justice, and rule. כל is used, and not וכל - a so-called asyndeton summativum. Instead of ארץ (lxx) there is found also the word צדק (Syr., Targ., Jerome, Graec. Venet., adopted by Norzi after Codd. and Neapol. 1487). But this word, if not derived from the conclusion of the preceding verse, is not needed by the text, and gives a summary which does not accord with that which is summed up (מלכים, רזנים, שׂרים, נדיבים); besides, the Scripture elsewhere calls God Himself שׁופט צדק (Psa 9:5; Jer 11:20). The Masoretic reading

(Note: If the Masoretes had read שׁפטי צדק, then would they have added the remark לית ("it does not further occur"), and inserted the expression in their Register of Expressions, which occurs but once, Masora finalis, p. 62.)

of most of the editions, which is also found in the Cod. Hillel (ספר הללי)

(Note: One of the most ancient and celebrated Codd of the Heb. Scriptures, called Hillel from the name of the man who wrote it. Vid., Streack's Prolegomena, p. 112. It was written about a.d. 600.)

merits the preference.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Wisdom - All solid and substantial and useful wisdom is assential to me.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Wisdom - All solid and substantial and useful wisdom is assential to me.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Counsel is mine - Direction how to act in all circumstances and on all occasions must come from wisdom: the foolish man can give no counsel, cannot show another how he is to act in the various changes and chances of life. The wise man alone can give this counsel; and he can give it only as continually receiving instruction from God: for this Divine wisdom can say, תושיה Tushiyah, substance, reality, essence, all belong to me: I am the Fountain whence all are derived. Man may be wise, and good, and prudent, and ingenious; but these he derives from me, and they are dependently in him. But in me all these are independently and essentially inherent. And sound wisdom - See above. This is a totally false translation: תושיה tushiyah means essence, substance, reality; the source and substance of good. How ridiculous the support derived by certain authors from this translation in behalf of their system! See the writers on and quoters of Proverbs 8 (note). I have strength - Speaking still of wisdom as communicating rays of its light to man, it enables him to bring every thing to his aid; to construct machines by which one man can do the work of hundreds. From it comes all mathematical learning, all mechanical knowledge; from it originally came the inclined plane, the wedge, the screw, the pulley, in all its multiplications; and the lever, in all its combinations and varieties, came from this wisdom. And as all these can produce prodigies of power, far surpassing all kinds of animal energy, and all the effects of the utmost efforts of muscular force; hence the maxim of Lord Bacon, "Knowledge is power," built on the maxim of the tushiyah itself; לי גבורה li geburah, Mine Is Strength.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Counsel is mine - Direction how to act in all circumstances and on all occasions must come from wisdom: the foolish man can give no counsel, cannot show another how he is to act in the various changes and chances of life. The wise man alone can give this counsel; and he can give it only as continually receiving instruction from God: for this Divine wisdom can say, תושיה Tushiyah, substance, reality, essence, all belong to me: I am the Fountain whence all are derived. Man may be wise, and good, and prudent, and ingenious; but these he derives from me, and they are dependently in him. But in me all these are independently and essentially inherent.

And sound wisdom - See above. This is a totally false translation: תושיה tushiyah means essence, substance, reality; the source and substance of good. How ridiculous the support derived by certain authors from this translation in behalf of their system! See the writers on and quoters of Proverbs 8 (note).

I have strength - Speaking still of wisdom as communicating rays of its light to man, it enables him to bring every thing to his aid; to construct machines by which one man can do the work of hundreds. From it comes all mathematical learning, all mechanical knowledge; from it originally came the inclined plane, the wedge, the screw, the pulley, in all its multiplications; and the lever, in all its combinations and varieties, came from this wisdom. And as all these can produce prodigies of power, far surpassing all kinds of animal energy, and all the effects of the utmost efforts of muscular force; hence the maxim of Lord Bacon, "Knowledge is power," built on the maxim of the tushiyah itself; לי גבורה li geburah, Mine Is Strength.

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