Study on Why Wisdom is Feminine in the Bible
Thanks to Amber’s email I quote, here, I got into a deeper study of the Queen of Heaven and our ongoing study of Solomon as the Type of Antichrist. This will all be incorporated in the Study but as a separate blog.
Here is Amber’s quote:
Hi brother,
I’ve shared this before but wanted to remind you that I found an old Bible at work and the owner let me take it home. That is when I started reading the wisdom of Solomon and that is when alarm bells started going off. So I started reading and studying Solomon.
Today I went back to the wisdom of Solomon because I never finished it. It starts off really ramping up in chapter 6 and by 7 and 8 I started thinking he’s going to say she knew dark sentences and I promise you after I had that thought I read chapter 8 verse 8 ! This was on my lunch hour and I almost passed out. Lol! I had the thought and THEN I read the verse.
The wisdom of Solomon is such a confusing book. The duality of Solomon is quite evident worshipping wisdom but then claiming it’s from God. He even asks God to send HER from heaven to reside with him on earth. (Queen of heaven?)
This is an astounding revelation you've found Sister. This will definitely be incorporated into the study.
It has always baffled me why Greek, Hebrew and Latin for that matter have masculine and feminine nouns. Wisdom (Sophia) is definitely a feminine noun. While teaching Spanish students would often struggle with the Verb "To Know" and why KNOWLEDGE had two meanings: One of head knowledge and the other is a very deep spiritual connotation that went over "most of my student's heads.
Interesting that a girl who was a Christian really got it. But anyway what you have here is HUGE.
We have to look at the "WISDOM of SOLOMON" which is in the "Apocrypha" and NOT Canon meaning it is NOT DOCTRINE and NOT divinely inspired by the Holy Spirit but rather from "Gnostics, Eastern Mystics and Jews who LOVED Greek Philosophy like Philo from Alexandria who gave us the Pagan Trinity from Tertullian (all in my studies).
But you found something profound in that the original 1611 Translators especially Lancelot Andrews detested the apocrypha and made sure that it was defintely placed as a separate part as HISTORICAL ONLY but because of the immense pressure from the Church of England (totally infiltrated by the VATICAN it was incorporated and definitely understand that the Catholic Bible now incorporates the Apocrypha as DOCTRINE.
I have included a full break down of Wisdom from GOD feminine as "she" because of the nurturing, love, teaching of the feminine nature of a "godly" mother teaching her children about God VS the "ungodly" woman teaching her children to love the world = the harlot = the queen of heaven. It is NO COINCIDENCE that God has raised "godly" women tried in the furnace of affliction who SEE and have eyes to see the TRUTH like you, and of course Sisters Ursula and Quandra and are now exposing the Queen of Heaven and her children like Paula White, Joyce Myers and Beth Moore and Beth White.
Interesting that in Proverbs Chapters 5 and 9 Solomon speaking from the Holy Spirit contrasts EVIL FEMININE with GODLY FEMININE "STRANGE WOMAN" and "FOOLISH WOMAN".
I will include a recent study of great relevance to this subject:
https://www.thethirdheaventraveler.com/2025/05/the-glorious-power-of-godly-woman-and.html
I will email you a document where I have all the background information on WISDOM and why Feminine.
Here is the product as follows:
My query of Grok XAI:
A deep study on the use of the feminine in Hebrew, Greek, Latin starting with Spanish, remembering how my EFL (Native English Speaking) students struggled with “why are nouns in Spanish masculine and feminine.
I then go into WHY Wisdom in Proverbs is called SHE. Then I see good (godly) wisdom as she and there is an evil ungodly form of wisdom that is also “she”.
Then I go into the Apocrypha “Wisdom of Solomon” and find of course it refers TOTALLY to the wicked feminine Queen of Heaven.
WHAT ARE THE FEMININE NOUNS IN THE KJV?
Other feminine nouns in the KJV include:
Folly (Proverbs 9:13, ungodly wisdom, contrasting with Wisdom).
Understanding and Knowledge (Proverbs 8:1, Wisdom’s companions).
Zion/Jerusalem (Isaiah 52:1, God’s city, prefiguring the Bride).
Israel (Hosea 2:2, God’s wife, symbolizing the covenant).
Church/New Jerusalem (Revelation 21:2, Christ’s Bride, fulfilling earlier imagery).
Minor examples like Mercy, Truth, or Righteousness (e.g., Psalm 85:10).
I write
ROOT WORD FOR THE SPANISH VERB SABER TO KNOW SABIDURIA KNOWLEDGE AND THE WORD IN GREEK SOPHIA AND WHY IS THIS FEMININE grammatically and historical
The Spanish verb saber ("to know") derives from the Latin sapere, meaning "to taste," "to perceive," or "to know." The related Spanish noun sabiduría ("wisdom" or "knowledge") comes from the Latin sapientia, built on sapiens ("wise"). The Greek equivalent, sophia (σοφία), also means "wisdom" and is etymologically unrelated to the Latin root, deriving from a Greek base meaning "skill" or "cleverness."
Why is sophia feminine? In Greek, sophia is grammatically feminine because it is a noun ending in -α (alpha), which is typically feminine in Greek declensions. Grammatical gender often follows linguistic patterns rather than conceptual meaning. Similarly, sabiduría is feminine in Spanish because it inherits the feminine gender of Latin sapientia. In both languages, abstract nouns like these are often feminine due to conventional grammatical rules, not because wisdom is inherently "female." For example, many abstract nouns in Greek (e.g., philosophia, episteme) and Spanish (e.g., ciencia, justicia) are feminine due to their endings or historical declension patterns.
I write:
NO there must be something deeper to it. Why is wisdom in English in the kjv always in the book of proverbs called SHE?
You're right to sense a deeper layer. In the King James Version (KJV) of the Bible, particularly in the Book of Proverbs, wisdom is personified as a feminine figure, often referred to as "she." This is most evident in passages like Proverbs 8, where wisdom speaks as a woman, calling out to humanity, describing her role in creation, and offering guidance (e.g., "Wisdom crieth without; she uttereth her voice in the streets," Proverbs 1:20; or "Doth not wisdom cry? and understanding put forth her voice?" Proverbs 8:1).
Why is Wisdom Feminine in Proverbs?
The feminine personification of wisdom in Proverbs stems from a combination of linguistic, cultural, and theological factors:
Hebrew Linguistic Roots:
The Hebrew word for wisdom, ḥokhmah (חָכְמָה), is grammatically feminine, as it ends in the typical feminine suffix -ah. In Hebrew, grammatical gender often influences how concepts are personified. Abstract nouns like ḥokhmah are frequently feminine, and when personified, they are naturally depicted as female figures. This is a linguistic convention, not necessarily a statement about gender, but it sets the stage for the imagery.
Personification in Ancient Near Eastern Tradition:
The personification of wisdom as a female figure aligns with broader ancient Near Eastern literary traditions. In Hebrew poetry, abstract qualities (e.g., wisdom, folly, righteousness) are often personified to make them vivid and relatable. In Proverbs, wisdom is contrasted with the "strange woman" or "folly" (also feminine, e.g., Proverbs 7), creating a moral dichotomy. Wisdom as a virtuous woman invites people to follow her, while folly leads to destruction.
Some scholars suggest influences from neighboring cultures, where goddesses like the Egyptian Ma’at (representing truth and order) or Mesopotamian deities associated with knowledge were feminine. While Proverbs is firmly monotheistic, its poetic imagery may draw on these cultural conventions to present wisdom as a divine, nurturing figure.
Theological and Symbolic Significance:
Wisdom in Proverbs is not just an abstract concept but a divine attribute, closely tied to God’s creative and sustaining power (e.g., Proverbs 8:22–31, where wisdom says she was with God before creation). The feminine imagery may reflect nurturing, life-giving qualities associated with women in ancient cultures, such as motherhood or teaching. Wisdom is depicted as a guide, teacher, and protector—roles that resonate with cultural ideals of femininity.
Some Christian and Jewish interpreters see wisdom as a manifestation of God’s presence or a prefiguration of divine figures (e.g., the Logos in Christianity or the Shekhinah in Jewish mysticism). The feminine imagery allows wisdom to be both intimate and transcendent, inviting humanity into a relationship with divine truth.
Greek and Hellenistic Influence:
By the time the Hebrew Bible was translated into Greek (the Septuagint, c. 3rd–2nd century BCE), the Greek word sophia (σοφία), also feminine, was used for ḥokhmah. Greek philosophical traditions, which often personified virtues as female (e.g., Athena as a goddess of wisdom), reinforced this imagery. The Septuagint’s language likely influenced later Jewish and Christian texts, including the KJV’s translation choices.
Why "She" in the KJV?:
The KJV translators (1611) faithfully rendered the Hebrew and Greek personifications of wisdom as "she" because the original texts explicitly use feminine pronouns and imagery. They preserved the poetic and theological nuance of Proverbs, where wisdom is not just an idea but a dynamic, speaking figure who calls, teaches, and nurtures. The use of "she" reflects the source texts’ intent to make wisdom vivid and personal, not a deliberate theological statement about gender.
I write: Is There Something Deeper?
Your instinct for a deeper meaning is well-founded. The feminine personification of wisdom invites reflection on why this imagery resonates:
Cultural Resonance: In ancient societies, women were often associated with nurturing, teaching, and sustaining life, making a female figure an intuitive choice for wisdom’s role as a guide and protector. The imagery of a woman calling out in the streets or offering life contrasts sharply with the seductive, destructive "woman of folly."
Theological Mystery: Some scholars and theologians see wisdom’s femininity as a way to balance masculine and feminine aspects of the divine. While God in the Hebrew Bible is often described with masculine imagery, wisdom’s feminine personification suggests a fuller, more complex picture of God’s nature.
Mystical and Christian Interpretations: In later Jewish mysticism, ḥokhmah is linked to the Shekhinah, the feminine divine presence. In Christianity, Proverbs 8 was sometimes interpreted as referring to Christ (the Logos), but the feminine imagery also inspired figures like Sophia in Gnostic and Eastern Orthodox traditions, where she represents divine wisdom or the Holy Spirit.
Archetypal Power: The feminine wisdom figure taps into archetypes of the "wise woman" or "divine mother," which appear across cultures. This may explain why the imagery feels so potent and enduring—it connects to universal human experiences of seeking guidance and truth.
Why Not Masculine?**
The choice of feminine imagery is partly linguistic (due to ḥokhmah and sophia being feminine nouns), but it’s also deliberate in its cultural and theological effect. A masculine wisdom figure could have been used (as in some later texts, where wisdom aligns with male figures like the Logos), but the feminine imagery in Proverbs emphasizes wisdom’s accessibility, relationality, and life-giving nature. It contrasts with the patriarchal tone of much of the Hebrew Bible, offering a complementary vision of divine interaction with humanity.
In short, wisdom is "she" in Proverbs because of Hebrew grammar, cultural conventions, and the theological power of personifying wisdom as a nurturing, divine female figure. The KJV retains this to stay true to the original text’s poetic and spiritual depth, inviting readers to encounter wisdom as a living, relational presence. If you want to dig deeper into specific verses or related traditions (e.g., Gnostic Sophia or Jewish mysticism), let me know!
NO CAN YOU GO BACK TO THE BOOK OF PROVERBS AND EXPLORE the influence of eastern cults on solomon.
Note: We fully understand that ALL SCRIPTURE (Canon) is by "divine inspiration" literally the Holy Ghost speaking through the writer. Acts 4:25, and 2 Timothy 2:15 K JB. However, we know doctrine proves 2 kinds of women, example Solomon writing in Proverbs Chapters 5 and 9 "Strange Women" and "Foolish Women" compared to PURE WISDOM from God.
Wisdom is a "she" and he uses "she" also in the song of solomon for the shulamite and she is used for the bride of christ, could it not be that the bride is found in this world and flawed with the pollution of this world but HE JESUS CHRIST resurrects her and the she becomes His?
Your question is a fascinating dive into the theological, cultural, and literary layers of the Book of Proverbs, the Song of Solomon, and their connections to broader biblical themes like the Bride of Christ.
You’re asking whether the feminine personification of wisdom in Proverbs, the Shulamite in Song of Solomon, and the Bride of Christ could reflect a deeper narrative where the "she" (a flawed, worldly figure) is redeemed and transformed by Jesus Christ into His perfected bride. Additionally, you’re curious about the potential influence of Eastern cults on Solomon’s depiction of wisdom as "she." Let’s explore this step by step, weaving together the biblical texts, historical context, and theological implications.
1. Wisdom as "She" in Proverbs
In Proverbs, wisdom (ḥokhmah in Hebrew, feminine) is personified as a female figure, most prominently in Proverbs 1:20–33, 8:1–36, and 9:1–6. She calls out in the streets, offers guidance, and is described as a divine companion to God in creation (Proverbs 8:22–31). As established earlier, the feminine pronoun "she" stems from ḥokhmah’s grammatical gender and Hebrew poetic convention, but the vivid personification suggests deeper theological and cultural influences.
Influence of Eastern Cults on Solomon
Solomon, traditionally credited with authoring Proverbs (Proverbs 1:1), ruled Israel during a time of extensive cultural and economic exchange (c. 970–930 BCE). His reign was marked by alliances with neighboring nations, including Egypt, Phoenicia, and other Near Eastern powers, often sealed through marriages (1 Kings 11:1–3). These connections exposed Solomon to foreign religious and intellectual traditions, some of which may have shaped the imagery in Proverbs.
Near Eastern Goddess Traditions:
In ancient Near Eastern cultures, feminine deities were often associated with wisdom, order, or fertility. For example:
Ma’at in Egypt represented truth, justice, and cosmic order, qualities akin to wisdom in Proverbs. Ma’at was personified as a goddess and was central to Egyptian theology.
Ishtar (Mesopotamia) or Asherah (Canaanite religion) were linked to fertility, love, and sometimes knowledge, though their worship was often condemned in Israelite religion (e.g., Jeremiah 7:18).
Athena (later Greek tradition, though not contemporary with Solomon) embodied wisdom and strategy, showing a broader cultural tendency to associate wisdom with female figures.
While Proverbs is staunchly monotheistic, its poetic imagery may draw on these cultural archetypes to present wisdom as a divine, feminine figure. The personification of wisdom as a woman calling out to humanity could echo the way goddesses were depicted in Near Eastern literature, repurposed to glorify God’s wisdom rather than a separate deity.
Solomon’s Exposure to Foreign Cults:
1 Kings 11:4–8 notes that Solomon’s foreign wives led him to worship other gods, including Ashtoreth (a Canaanite goddess) and Chemosh. This suggests Solomon was familiar with non-Israelite religious practices, which could have influenced his literary style, even if Proverbs itself remains faithful to Yahwism.
The feminine imagery of wisdom may reflect a deliberate contrast to pagan goddesses. For example, Proverbs 9 pits Lady Wisdom (who builds her house and offers life) against Lady Folly (who leads to death). This could be a polemic against the seductive allure of foreign deities, presenting God’s wisdom as the true, virtuous "woman" to follow.
Eastern Wisdom Literature:
Solomon’s wisdom was renowned (1 Kings 4:29–34), and he likely engaged with wisdom traditions from Egypt and Mesopotamia, which often used personification in their texts. For instance, Egyptian wisdom texts like the Instructions of Ptahhotep emphasize order and knowledge in ways that resonate with Proverbs’ themes. While these texts don’t always personify wisdom as female, their literary style may have influenced Solomon’s poetic approach.
Limits of Influence:
While Eastern cults and wisdom traditions likely shaped the form of Proverbs’ imagery, the content remains distinctly Israelite. Wisdom in Proverbs is not a goddess but an attribute of God, subordinate to Him (Proverbs 8:22). The monotheistic framework ensures that any borrowed imagery serves to exalt Yahweh, not foreign deities.
Conclusion on Eastern Influence
The feminine personification of wisdom in Proverbs likely draws on Near Eastern literary conventions, where female figures symbolized wisdom, order, or fertility. Solomon’s exposure to Egyptian, Canaanite, and other cultures through trade, marriage, and diplomacy provided a cultural backdrop for this imagery. However, Proverbs repurposes these influences to affirm God’s unique wisdom, contrasting it with the folly of pagan worship. The "she" of wisdom is thus a poetic and theological construct, not a direct adoption of goddess worship.
2. The Shulamite in Song of Solomon
In the Song of Solomon (also attributed to Solomon), the female protagonist, often called the Shulamite (Song 6:13), is a central figure in a poetic dialogue of love between a bride and bridegroom. The text celebrates romantic and sensual love, with the Shulamite as a passionate, active participant who seeks her beloved (e.g., Song 3:1–4, 5:2–8).
The Shulamite as "She"
The Shulamite is consistently referred to as "she" in the Song, reflecting her role as the female lover. Unlike wisdom in Proverbs, the Shulamite is not an abstract personification but a human figure, though her identity is ambiguous (possibly a literal woman, a symbolic figure, or both).
Her depiction is vivid and earthy: she describes her beauty (Song 1:5–6), longs for her beloved (Song 3:1–4), and engages in intimate dialogue (Song 4:16–5:1). Her agency and voice parallel wisdom’s active role in Proverbs, as both "she" figures call out, invite, and embody desirability.
Connection to Wisdom?
Literary Similarity: Both the Shulamite and Lady Wisdom are feminine figures who invite relationship. Wisdom calls people to follow her for life (Proverbs 8:35), while the Shulamite seeks and celebrates union with her beloved. This shared motif of a desirable "she" could reflect Solomon’s poetic style, influenced by Near Eastern love poetry (e.g., Egyptian love songs, which often feature strong female voices).
Theological Reading: Some Jewish and Christian interpreters view the Song allegorically, with the Shulamite representing Israel (God’s bride) or the Church (Christ’s bride). This aligns with wisdom’s role in Proverbs as a divine gift that draws people to God. The "she" in both texts could symbolize humanity’s pursuit of divine connection, whether through wisdom or love.
3. The Bride of Christ and the "She" Narrative
Your question ties the feminine "she" in Proverbs (wisdom) and Song of Solomon (the Shulamite) to the Bride of Christ, a New Testament concept (e.g., Ephesians 5:25–32, Revelation 19:7–9, 21:2). You suggest that the "she" could represent a flawed, worldly figure (polluted by this world) who is redeemed and perfected by Jesus Christ, becoming His bride. This is a profound theological interpretation that resonates with Christian typology and allegory. Let’s explore this idea.
The Bride of Christ in Scripture
In the New Testament, the Church is depicted as the Bride of Christ, united to Him in love and redeemed by His sacrifice:
Ephesians 5:25–27: Christ loves the Church and gave Himself for her, to present her "without spot or wrinkle… holy and without blemish."
Revelation 19:7–8: The Bride is ready for the marriage supper of the Lamb, clothed in "fine linen, clean and white," symbolizing righteousness.
Revelation 21:2: The New Jerusalem descends as a bride adorned for her husband, representing the perfected people of God.
The Bride is flawed in her earthly state (the Church struggles with sin, e.g., 1 Corinthians 3:1–3) but is transformed through Christ’s redemptive work into a glorious, eternal partner.
Connecting Wisdom, the Shulamite, and the Bride
Your hypothesis—that the "she" (wisdom, Shulamite, Bride) represents a worldly, flawed figure redeemed by Christ—can be explored through allegorical and typological lenses common in Christian theology:
Wisdom as a Type of Christ or the Church:
In Proverbs, wisdom’s feminine personification (calling out, guiding, present at creation) has been interpreted in two main ways:
Christological: Early Christians (e.g., Justin Martyr, Origen) saw wisdom in Proverbs 8 as a prefiguration of Christ, the Logos (Word) through whom God created (John 1:1–3). The feminine imagery was understood allegorically, as Christ embodies God’s wisdom (1 Corinthians 1:24).
Ecclesiological: Wisdom can also symbolize the Church, called by God to embody His truth but imperfect in its earthly state. The "she" of wisdom, inviting all to follow, parallels the Church’s mission to draw people to God, despite its flaws.
Your idea aligns with the ecclesiological view: wisdom as "she" could represent the Church, polluted by worldly sin but destined for redemption through Christ’s transformative love.
The Shulamite as a Type of the Bride:
The Song of Solomon has long been interpreted allegorically:
In Jewish tradition, the Shulamite represents Israel, God’s beloved, pursued despite her unfaithfulness (e.g., Hosea 2:14–20).
In Christian tradition, the Shulamite is the Church, loved by Christ despite her imperfections. Her longing for the bridegroom (Song 3:1–4) mirrors the Church’s yearning for Christ’s return.
The Shulamite’s human flaws (e.g., her self-consciousness about her appearance, Song 1:5–6) and passionate pursuit of love make her a fitting symbol for the Church: flawed, yet chosen and redeemed. Your suggestion that the "she" is "found in this world and flawed" fits this allegory perfectly, as the Shulamite’s earthly love is elevated to a divine romance through Christ’s redemptive act.
The Bride’s Redemption:
The New Testament portrays the Church as flawed but redeemed:
Ephesians 5:26–27: Christ sanctifies the Church, cleansing her “by the washing of water with the word” to present her as glorious.
Revelation 21:2–4: The Bride (New Jerusalem) is perfected, with no more tears or death, fully united to Christ.
Your narrative—where the "she" is polluted by the world but resurrected by Christ—mirrors this arc. The feminine figures (wisdom, Shulamite) prefigure the Church, which is earthly and imperfect but transformed into Christ’s eternal bride through His death and resurrection.
Influence of Eastern Cults on This Narrative?
The feminine imagery in Proverbs and Song of Solomon may draw on Near Eastern traditions (e.g., goddesses like Ma’at or Ishtar), but the redemption narrative is uniquely biblical. Pagan cults often depicted goddesses as powerful but not redeemed; their stories lack the transformative arc of sin-to-glory found in Scripture.
The Bride of Christ concept is rooted in Israelite covenant theology (God as husband to Israel, Isaiah 54:5, Hosea 2:19–20) and fulfilled in Christ, not in pagan redemption myths. However, the poetic form of a feminine figure (wisdom, Shulamite) may have been shaped by Solomon’s cultural context, making the biblical message accessible to a world familiar with such imagery.
Theological Synthesis
Your idea—that the "she" (wisdom, Shulamite, Bride) is a flawed worldly figure redeemed by Christ—is a compelling typological reading:
Wisdom: Represents the divine call to truth, embodied imperfectly by the Church in its earthly mission, but perfected through Christ’s wisdom (1 Corinthians 1:30).
Shulamite: Symbolizes the Church’s passionate but flawed love, redeemed by Christ’s sacrificial pursuit, as the bridegroom seeks his bride.
Bride of Christ: The culmination, where the "she" is resurrected and glorified, fully united to Christ in the eschatological marriage.
This arc reflects the biblical meta-narrative: humanity (and the Church) is fallen, polluted by the world, but chosen, redeemed, and transformed by Christ’s love into His eternal partner.
4. Why "She"? A Deeper Reflection
The consistent use of "she" across these texts (wisdom, Shulamite, Bride) carries theological weight:
Relational Intimacy: The feminine imagery emphasizes intimacy and relationship. Wisdom invites, the Shulamite loves, and the Bride is united to Christ. The "she" makes God’s interaction with humanity personal and relational, not abstract.
Redemptive Love: The feminine figures’ flaws (folly’s temptation in Proverbs, the Shulamite’s insecurities, the Church’s sins) highlight God’s grace in choosing and redeeming the imperfect. Christ’s role as bridegroom underscores His initiative in salvation.
Cultural Resonance: Solomon’s use of feminine imagery, possibly influenced by Eastern cults, made his writings relatable to his audience, but the redemptive narrative is distinctly biblical, centered on God’s covenant love.
Conclusion
The feminine "she" in Proverbs (wisdom) and Song of Solomon (Shulamite) likely reflects Solomon’s exposure to Near Eastern literary traditions, where female figures symbolized wisdom or love. However, these images are repurposed to glorify God’s wisdom and covenant relationship with His people, not to endorse pagan cults. Your interpretation—that the "she" represents a flawed, worldly figure redeemed by Christ as His Bride—is a powerful Christian reading that aligns with allegorical traditions:
Wisdom prefigures the Church’s call to truth, flawed but guided by Christ.
The Shulamite embodies the Church’s earthly love, imperfect but chosen.
The Bride of Christ is the perfected Church, resurrected and united to Him.
This narrative—from worldly pollution to divine resurrection—reflects the heart of the gospel: Christ takes a broken "she" and makes her His own, holy and glorious. If you’d like to explore specific verses, delve deeper into Solomon’s historical context, or examine Jewish or patristic interpretations of these texts, let me know!
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Yes, all scripture including proverbs is written by the HOly Ghost speaking through the mouth of man - in this case proverbs - of solomon. Chapter 5 of proverbs depicts ungodly or worldly wisdom is a negative feminine as a STRANGE WOMAN in chapter 5 and a "foolish" woman in chapter 9 of proverbs shows this clearly that there is "Divine Wisdom" that is countered with "Worldly wisdom". is the ungodly wisdom depicted in proverbs other than STRANGE WOMAN or FOOLISH WOMAN?
You're absolutely right that, from a theological perspective, all Scripture, including Proverbs, is inspired by the Holy Spirit speaking through human authors (2 Timothy 3:16; 2 Peter 1:21). In the case of Proverbs, traditionally attributed to Solomon (Proverbs 1:1), the text reflects divine inspiration while using Solomon’s cultural and literary context to convey God’s truth. Your observation about the contrast between Divine Wisdom (personified as a virtuous feminine figure) and ungodly or worldly wisdom (depicted as negative feminine figures like the "strange woman" in Proverbs 5 and the "foolish woman" in Proverbs 9) is spot-on. This dichotomy is central to Proverbs’ moral and theological framework. Let’s explore whether ungodly wisdom is depicted in Proverbs beyond the "strange woman" or "foolish woman" and examine the broader portrayal of worldly wisdom.
1. The Contrast Between Divine and Worldly Wisdom in Proverbs
In Proverbs, Divine Wisdom is personified as a noble, life-giving female figure, often called Lady Wisdom (e.g., Proverbs 1:20–33, 8:1–36, 9:1–6). She is associated with God’s truth, righteousness, and the path to life, offering guidance and blessing to those who follow her (Proverbs 8:35). In contrast, worldly or ungodly wisdom is depicted as deceptive, seductive, and destructive, leading to death. This negative wisdom is most explicitly personified as feminine figures, such as the "strange woman" (Proverbs 5) and the "foolish woman" (Proverbs 9), but the concept of ungodly wisdom also appears in other forms throughout the book.
Key Passages on Ungodly Wisdom as Feminine
Let’s first review the primary depictions you mentioned:
The "Strange Woman" in Proverbs 5:
Proverbs 5:3–6: “For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: But her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death; her steps take hold on hell.”
The "strange woman" (Hebrew: zarah, often translated as "adulteress" or "foreign woman") represents seductive, immoral behavior that lures people away from God’s wisdom. She is associated with adultery, deceit, and spiritual destruction. Her "wisdom" is worldly—cunning, manipulative, and focused on fleeting pleasure rather than eternal truth.
The term "strange" suggests she is outside the covenant community, embodying values contrary to God’s law (e.g., sexual immorality, Proverbs 5:8–14). Her allure mimics Divine Wisdom’s call but leads to ruin.
The "Foolish Woman" in Proverbs 9:
Proverbs 9:13–18: “A foolish woman is clamorous: she is simple, and knoweth nothing. For she sitteth at the door of her house, on a seat in the high places of the city, To call passengers who go right on their ways: Whoso is simple, let him turn in hither… But he knoweth not that the dead are there; and that her guests are in the depths of hell.”
The "foolish woman" (Hebrew: ishshah kesiluth, literally "woman of folly") is a direct counterpart to Lady Wisdom in Proverbs 9:1–6, who builds her house and invites the simple to dine with her. Folly, like Wisdom, calls out to passersby, but her invitation leads to death. She is loud, ignorant, and seductive, representing a false wisdom that appeals to human weakness.
This figure embodies worldly wisdom as reckless, shortsighted, and morally bankrupt, contrasting with Wisdom’s order and righteousness.
These two figures—the strange woman and the foolish woman—are the most explicit personifications of ungodly wisdom in Proverbs, using feminine imagery to highlight their deceptive allure and destructive consequences. The feminine gender aligns with the grammatical gender of ḥokhmah (wisdom) and the poetic style of contrasting virtues and vices as women (a common ancient Near Eastern literary device, as discussed earlier).
2. Is Ungodly Wisdom Depicted Beyond the "Strange Woman" or "Foolish Woman"?
While the strange woman and foolish woman are the primary personified depictions of ungodly wisdom, Proverbs also portrays worldly or ungodly wisdom in other ways, though not always with feminine imagery. The concept of false wisdom—knowledge or cunning that opposes God’s truth—appears throughout the book in various forms, often tied to behaviors, attitudes, or figures that reject Divine Wisdom. Below are the key ways ungodly wisdom is depicted beyond the "strange woman" and "foolish woman":
a. The "Fool" and Foolish Behavior
Fools (Hebrew: kesil, eviyl) are recurring figures in Proverbs who embody worldly wisdom through their rejection of God’s truth. While not explicitly feminine, their mindset reflects the same deceptive, self-reliant "wisdom" as the strange or foolish woman.
Proverbs 1:7: “The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction.” Fools reject Divine Wisdom, relying on their own understanding, which is a form of ungodly wisdom.
Proverbs 14:8: “The wisdom of the prudent is to understand his way: but the folly of fools is deceit.” The "folly" of fools is a counterfeit wisdom that prioritizes deceit over righteousness.
Proverbs 26:11: “As a dog returneth to his vomit, so a fool returneth to his folly.” The fool’s persistence in folly reflects a stubborn adherence to worldly thinking.
Unlike the feminine personifications, fools are typically male in Proverbs’ imagery (e.g., young men tempted by the strange woman, Proverbs 7:7). However, their folly represents the same ungodly wisdom—self-centered, shortsighted, and opposed to God’s law.
b. The "Scoffers" and "Wicked"
Scoffers (Hebrew: lets) and the wicked (Hebrew: rasha) also embody ungodly wisdom by mocking or rejecting God’s truth.
Proverbs 1:22: “How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?” Scoffers take pride in their skepticism, a form of worldly wisdom that dismisses Divine Wisdom’s call.
Proverbs 21:24: “Proud and haughty scorner is his name, who dealeth in proud wrath.” The scorner’s arrogance reflects a self-reliant "wisdom" that defies God.
Proverbs 15:12: “A scorner loveth not one that reproveth him: neither will he go unto the wise.” Their refusal to seek wisdom mirrors the strange woman’s ignorance.
The wicked often rely on cunning or schemes, a form of ungodly wisdom:
Proverbs 12:5: “The thoughts of the righteous are right: but the counsels of the wicked are deceit.” The wicked’s "counsels" suggest a calculated but godless approach to life.
Proverbs 21:10: “The soul of the wicked desireth evil: his neighbour findeth no favour in his eyes.” Their desires reflect a warped wisdom focused on self-interest.
These figures are not explicitly feminine, but their mindset aligns with the deceptive, destructive nature of the strange woman and foolish woman.
c. False Counsel and Deceptive Speech
Ungodly wisdom is also depicted through false counsel, lies, or deceptive speech, which mimic true wisdom but lead astray.
Proverbs 10:18: “He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.” Deceptive speech is a tool of worldly wisdom, akin to the strange woman’s smooth words (Proverbs 5:3).
Proverbs 16:22: “Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.” The "instruction of fools" is a counterfeit wisdom that misleads.
Proverbs 19:5: “A false witness shall not be unpunished, and he that speaketh lies shall not escape.” Falsehood reflects a cunning but ungodly approach to knowledge.
These examples lack feminine personification but share the same moral failing as the strange woman’s seductive lies or the foolish woman’s ignorant invitations.
d. The "Harlot" or "Adulteress" in Other Chapters
Beyond Proverbs 5, the "strange woman" or adulteress appears in other passages, reinforcing her role as a symbol of ungodly wisdom:
Proverbs 2:16–19: “To deliver thee from the strange woman, even from the stranger which flattereth with her words; Which forsaketh the guide of her youth, and forgetteth the covenant of her God. For her house inclineth unto death, and her paths unto the dead.”
Proverbs 6:24–26: “To keep thee from the evil woman, from the flattery of the tongue of a strange woman. Lust not after her beauty in thine heart… for by means of a whorish woman a man is brought to a piece of bread.”
Proverbs 7:5–27: “That they may keep thee from the strange woman, from the stranger which flattereth with her words… Her house is the way to hell, going down to the chambers of death.”
Proverbs 23:27–28: “For a whore is a deep ditch; and a strange woman is a narrow pit. She also lieth in wait as for a prey, and increaseth the transgressors among men.”
These passages use similar language to Proverbs 5, depicting the strange woman (or harlot, adulteress) as a seductive figure whose "wisdom" is rooted in immorality and deceit. While these are variations of the "strange woman" archetype, they consistently represent ungodly wisdom as feminine, seductive, and deadly.
e. Abstract Descriptions of Folly
In some cases, folly itself (Hebrew: ivvelet, kesiluth) is described without explicit personification but still reflects ungodly wisdom:
Proverbs 14:1: “Every wise woman buildeth her house: but the foolish plucketh it down with her hands.” Here, a "foolish woman" is not necessarily the personified Folly of Proverbs 9 but a human figure whose actions embody worldly wisdom’s destructiveness.
Proverbs 15:20: “A wise son maketh a glad father: but a foolish man despiseth his mother.” Folly here is a mindset, not a feminine figure, but it aligns with the same rejection of God’s wisdom.
These abstract references to folly lack the vivid personification of the strange or foolish woman but contribute to the broader theme of ungodly wisdom as misguided and harmful.
3. Why the Feminine Imagery for Ungodly Wisdom?
The consistent use of feminine figures (strange woman, foolish woman, harlot) to depict ungodly wisdom in Proverbs raises the question: why this gendered imagery? Several factors, rooted in the text’s cultural, literary, and theological context, explain this:
Grammatical Gender: The Hebrew word for wisdom (ḥokhmah) is feminine, so its opposite—folly or ungodly wisdom—is naturally personified as feminine to maintain poetic symmetry. This is evident in Proverbs 9, where Lady Wisdom and Lady Folly are mirror images, one offering life and the other death.
Cultural Context: In ancient Near Eastern literature, feminine figures often symbolized both positive and negative forces (e.g., goddesses like Ishtar for love and war, or Ma’at for order). Proverbs may draw on this convention to contrast Divine Wisdom with seductive, destructive alternatives, possibly as a polemic against pagan goddesses (as discussed in the previous response).
Moral Warning: Proverbs is written primarily to young men (e.g., Proverbs 1:8, 5:1, 7:1), warning them against temptations like adultery or reckless behavior. The strange woman and foolish woman embody these dangers in a vivid, relatable way, using the imagery of a seductive woman to caution against moral and spiritual infidelity.
Theological Contrast: The feminine imagery underscores the choice between covenant faithfulness (to God, symbolized by Wisdom) and unfaithfulness (to the world, symbolized by Folly). The strange woman represents covenant-breaking (Proverbs 2:17), paralleling Israel’s spiritual adultery in the prophets (e.g., Hosea 2:2–5).
4. Is Ungodly Wisdom Depicted in Other Forms?
To directly answer your question: Yes, ungodly wisdom in Proverbs is depicted beyond the "strange woman" and "foolish woman," but these other depictions are less explicitly personified and rarely feminine. The primary non-feminine representations include:
Fools, who rely on their own understanding and reject God’s wisdom (e.g., Proverbs 1:7, 26:11).
Scoffers, who mock truth and embrace prideful "wisdom" (e.g., Proverbs 1:22, 21:24).
The wicked, whose schemes and counsels reflect cunning but godless thinking (e.g., Proverbs 12:5, 21:10).
False counsel or deceptive speech, which mimics wisdom but leads to ruin (e.g., Proverbs 10:18, 16:22).
These figures and concepts embody the same deceptive, self-reliant mindset as the strange woman and foolish woman but lack the vivid feminine personification. The feminine imagery is reserved for the most dramatic contrasts (e.g., Proverbs 9), likely due to its poetic power and cultural resonance.
5. Theological Implications
Your emphasis on the Holy Spirit inspiring Proverbs highlights the divine purpose behind this imagery. The contrast between Divine Wisdom and ungodly wisdom reflects the broader biblical narrative of choosing between God’s way and the world’s way:
Divine Wisdom is God’s gift, rooted in the “fear of the Lord” (Proverbs 1:7, 9:10), leading to life and righteousness.
Ungodly wisdom, whether personified as the strange woman, foolish woman, or embodied in fools and scoffers, is a counterfeit that promises life but delivers death (Proverbs 5:5, 9:18).
The feminine personifications (Wisdom vs. Folly) make this choice vivid, portraying it as a relational decision: to embrace God’s covenant love or to be seduced by the world’s fleeting pleasures.
Your earlier question about the Bride of Christ also connects here. The strange woman and foolish woman could symbolize the world’s allure, which tempts the Church (the Bride) to stray. Yet, through Christ’s redemption, the Bride is cleansed from worldly pollution (Ephesians 5:26–27), becoming the perfected “she” united to Him. The strange woman and foolish woman thus serve as warnings of what the Bride must reject to remain faithful.
Conclusion
In Proverbs, ungodly or worldly wisdom is most prominently personified as the "strange woman" (Proverbs 2:16, 5:3–6, 6:24, 7:5, 23:27) and the "foolish woman" (Proverbs 9:13–18), both feminine figures who seduce and destroy through deceptive "wisdom." Beyond these, ungodly wisdom is depicted in non-feminine forms, including:
Fools, who reject God’s truth (e.g., Proverbs 1:7, 14:8).
Scoffers, who mock wisdom with pride (e.g., Proverbs 1:22, 21:24).
The wicked, whose schemes are cunning but godless (e.g., Proverbs 12:5).
False counsel or lies, which mimic wisdom but mislead (e.g., Proverbs 10:18, 16:22).
The feminine imagery of the strange woman and foolish woman is a deliberate poetic device, inspired by the Holy Spirit, to contrast Divine Wisdom’s life-giving call with the deadly allure of worldly wisdom. These figures dominate the personified depictions due to their cultural and theological impact, while other forms (fools, scoffers) broaden the portrayal of ungodly wisdom without gendered imagery. This contrast underscores the choice between God’s truth and the world’s deception, a theme that resonates with the redemption of the Bride of Christ from worldly flaws to divine glory.
If you’d like me to analyze specific verses, explore other chapters of Proverbs, or connect this further to the Bride of Christ imagery, let me know!
FROM 'STRICTLY' A THEOLOGICAL SENSE BASED ON THE KING JAMES BIBLE WHY IS GODLY WISDOM FEMININE AND ARE THERE OTHER FEMINININE NOUNS USED BESIDES WISDOM IN THE KJV?
From a strictly theological perspective based on the King James Bible (KJV), the personification of Godly Wisdom as feminine in Proverbs reflects the inspiration of the Holy Ghost, who guided the human author (traditionally Solomon) to convey divine truth through poetic and relational imagery. The feminine depiction of Wisdom is not arbitrary but serves to reveal theological truths about God’s nature, His relationship with humanity, and the nature of Wisdom as a divine gift. Additionally, the KJV uses other feminine nouns in a personified or symbolic sense, though Wisdom is the most prominent example in Proverbs. Below, I’ll address why Godly Wisdom is feminine and identify other feminine nouns used in the KJV, grounding the discussion in the text and theological principles derived from it.
1. Why Is Godly Wisdom Feminine in the KJV?
In the KJV, Godly Wisdom is personified as a feminine figure primarily in Proverbs (e.g., Proverbs 1:20–33, 8:1–36, 9:1–6), where she is depicted as crying out, teaching, and inviting humanity to follow her. The feminine imagery is rooted in the following theological reasons, based strictly on the KJV text and its implications:
a. Wisdom as a Relational and Inviting Figure
Theological Purpose: Wisdom’s feminine personification emphasizes her role as a relational, nurturing, and inviting presence, drawing humanity into communion with God. In Proverbs 8:1–4, Wisdom “crieth without; she uttereth her voice in the streets… she crieth at the gates,” calling all to heed her. This mirrors God’s gracious initiative to offer salvation and truth to sinners (e.g., Isaiah 55:1, “Ho, every one that thirsteth, come ye to the waters”).
Feminine Imagery: The use of “she” reflects qualities associated with femininity in biblical culture—nurturing, teaching, and life-giving (e.g., a mother instructing her children, Proverbs 1:8). Wisdom’s feminine voice makes her approachable, inviting believers to seek God’s truth as one would seek a trusted guide or teacher. This aligns with the theological truth that God desires a personal relationship with His people (e.g., Hosea 2:19–20, where God betroths Israel to Himself).
b. Wisdom as a Reflection of God’s Attributes
Divine Attribute: Wisdom is not a separate entity but an attribute of God, through which He created and governs the world (Proverbs 8:22–31: “The Lord possessed me in the beginning of his way… I was daily his delight”). The feminine imagery does not imply that God is female but poetically conveys His multifaceted nature. Theologically, God transcends gender (Deuteronomy 4:16), yet Scripture uses both masculine (e.g., Father, King) and feminine imagery (e.g., Wisdom, or God as a mother in Isaiah 66:13) to reveal His character.
Complementary Imagery: The feminine Wisdom complements masculine depictions of God (e.g., Psalm 89:14, where God is a King). This balance reflects the fullness of God’s nature, engaging human understanding through relational metaphors. Wisdom’s “she” underscores God’s intimate, nurturing aspect, inviting trust and obedience.
c. Theological Contrast with Ungodly Wisdom
Moral Dichotomy: In Proverbs, Godly Wisdom is contrasted with ungodly wisdom, often personified as feminine figures like the “strange woman” (Proverbs 5:3–6) or the “foolish woman” (Proverbs 9:13–18). The feminine imagery for both creates a stark theological contrast: Godly Wisdom leads to life (Proverbs 8:35, “Whoso findeth me findeth life”), while ungodly wisdom leads to death (Proverbs 5:5, “Her feet go down to death”). This dichotomy underscores the choice between God’s truth and worldly deception, a central theme in Proverbs.
Why Feminine?: The feminine personification for both Wisdom and Folly may reflect the poetic symmetry inspired by the Holy Ghost, emphasizing the relational stakes of the choice. Theologically, it mirrors the covenant relationship: faithfulness to God (Wisdom) versus spiritual adultery (Folly), as seen in Israel’s unfaithfulness (Hosea 2:2–5).
d. Typological Connection to Christ and the Church
Christ as Wisdom: Theologically, Wisdom in Proverbs is often seen as a type or foreshadowing of Christ, the embodiment of God’s wisdom (1 Corinthians 1:24, “Christ the power of God, and the wisdom of God”). Despite Wisdom’s feminine imagery, early Christians understood her as prefiguring Christ, who was with God at creation (John 1:1–3). The feminine “she” does not denote gender but serves as a poetic vehicle for divine truth, which Christ fulfills.
The Church as Bride: Wisdom’s feminine imagery also foreshadows the Church, the Bride of Christ (Ephesians 5:25–27). Wisdom’s call to humanity parallels the Church’s mission to draw souls to God, and her perfection reflects the Bride’s ultimate sanctification (Revelation 19:7–8). Theologically, the “she” of Wisdom points to the relational union between Christ and His redeemed people, emphasizing God’s grace in choosing and perfecting the Bride.
Why Feminine?: The feminine imagery facilitates this typological connection, portraying Wisdom as a beloved partner or guide, akin to the Church’s role as Christ’s Bride. It underscores the intimacy of God’s covenant love, which is relational and redemptive.
e. Inspired Poetic Form
Holy Ghost Inspiration: As you noted, Proverbs is written by the Holy Ghost through Solomon (2 Peter 1:21, “Holy men of God spake as they were moved by the Holy Ghost”). The choice of feminine imagery for Wisdom is divinely inspired, not merely a cultural convention. Theologically, it serves to make Wisdom vivid and personal, engaging the reader’s heart and mind. The “she” of Wisdom is a literary device that conveys theological truths about God’s accessibility, love, and authority.
Cultural Resonance: While the Hebrew word ḥokhmah (wisdom) is grammatically feminine, the decision to personify Wisdom as “she” goes beyond grammar. The Holy Ghost used imagery familiar to Solomon’s audience (e.g., nurturing female figures) to communicate eternal truths, ensuring the message resonated while remaining distinct from pagan goddess worship.
Theological Summary
From a KJV-based theological perspective, Godly Wisdom is feminine because:
It reflects God’s relational, nurturing invitation to humanity, making His truth approachable (Proverbs 8:1–4).
It complements masculine depictions of God, revealing His multifaceted nature (Isaiah 66:13).
It contrasts with ungodly wisdom (also feminine), highlighting the choice between life and death (Proverbs 9).
It foreshadows Christ (God’s Wisdom incarnate) and the Church (His Bride), emphasizing covenant love (1 Corinthians 1:24, Ephesians 5:27).
It is a divinely inspired poetic form, chosen by the Holy Ghost to convey eternal truths vividly (2 Timothy 3:16).
The feminine “she” is not about gender but about theological function: Wisdom is a personal, life-giving gift from God, calling humanity to Himself.
2. Other Feminine Nouns Used in the KJV
In the KJV, feminine nouns (beyond Wisdom) are sometimes personified or used symbolically, particularly in poetic or prophetic contexts, to convey theological truths. While Wisdom (Hebrew: ḥokhmah) is the most prominent feminine noun personified in Proverbs, other feminine nouns appear in the KJV, often with symbolic or relational significance. Below are key examples, focusing on their theological roles:
a. Folly (Proverbs 9:13–18)
Hebrew: kesiluth (folly, foolishness), a feminine noun.
KJV Usage: In Proverbs 9:13, “A foolish woman is clamorous: she is simple, and knoweth nothing.” Folly is personified as a feminine figure, the “foolish woman,” who mimics Wisdom’s call but leads to death (Proverbs 9:18, “Her guests are in the depths of hell”).
Theological Role: Folly represents ungodly wisdom, a counterfeit of Godly Wisdom. Her feminine imagery contrasts with Wisdom’s, emphasizing the moral choice between God’s truth and worldly deception. Theologically, Folly symbolizes spiritual adultery, drawing people away from God’s covenant (Hosea 2:2).
b. Understanding/Knowledge (Proverbs 8:1, 9:10)
Hebrew: binah (understanding) and da‘ath (knowledge), both feminine nouns in Hebrew.
KJV Usage:
Proverbs 8:1: “Doth not wisdom cry? and understanding put forth her voice?” Understanding is paired with Wisdom, sometimes personified as feminine (though less explicitly than Wisdom).
Proverbs 9:10: “The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding.” Knowledge and understanding are not fully personified but are feminine in Hebrew and occasionally treated as Wisdom’s companions.
Theological Role: These nouns represent divine attributes or gifts, closely tied to Wisdom. Their feminine gender reinforces the relational, nurturing aspect of God’s truth, inviting believers to seek Him. Theologically, they point to the harmony of God’s wisdom, which equips the saints for righteousness (Colossians 1:9).
c. Zion/Jerusalem (Isaiah, Jeremiah, Psalms)
Hebrew: Tsiyyon (Zion) and Yerushalayim (Jerusalem), both feminine nouns.
KJV Usage:
Isaiah 52:1–2: “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city… Shake thyself from the dust; arise, and sit down, O Jerusalem.”
Lamentations 1:1: “How doth the city sit solitary, that was full of people! how is she become as a widow!” Jerusalem is personified as a widowed or mourning woman.
Psalm 137:1: “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.”
Theological Role: Zion/Jerusalem is personified as a feminine figure—God’s chosen city, the mother of His people, or a bride (Isaiah 62:5, “As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee”). Theologically, she represents the covenant community (Israel or the Church), sometimes fallen but redeemed by God’s grace (Isaiah 54:1–6). Her feminine imagery foreshadows the New Jerusalem, the Bride of Christ (Revelation 21:2).
d. Israel as God’s Wife (Hosea, Isaiah, Jeremiah)
Hebrew: Yisrael (Israel), a masculine noun, but often personified as feminine in prophetic imagery.
KJV Usage:
Hosea 2:2: “Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms.” Israel is depicted as God’s unfaithful wife.
Isaiah 54:5–6: “For thy Maker is thine husband; the Lord of hosts is his name… For the Lord hath called thee as a woman forsaken and grieved in spirit.”
Jeremiah 3:20: “Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the Lord.”
Theological Role: Israel is personified as God’s wife, emphasizing the covenant as a marriage. Her unfaithfulness (spiritual adultery) contrasts with God’s faithful love, which seeks to redeem her (Hosea 3:1). This feminine imagery prefigures the Church as Christ’s Bride, redeemed from sin (Ephesians 5:25–27).
e. The Church/New Jerusalem (Revelation)
Greek: ekklesia (church, feminine noun) and Ierousalēm (Jerusalem, feminine).
KJV Usage:
Ephesians 5:25–27: “Husbands, love your wives, even as Christ also loved the church, and gave himself for it… that he might present it to himself a glorious church, not having spot, or wrinkle.”
Revelation 19:7–8: “The marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white.”
Revelation 21:2: “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”
Theological Role: The Church and New Jerusalem are feminine, representing the redeemed people of God, united to Christ as His Bride. This imagery fulfills the Old Testament’s feminine depictions of Israel and Zion, emphasizing God’s covenant love and the ultimate sanctification of His people (Revelation 22:17, where the Spirit and the Bride speak together).
f. Other Minor Examples
Mercy and Truth (Psalm 85:10):
Hebrew: chesed (mercy, masculine but sometimes paired with feminine imagery) and emeth (truth, feminine).
KJV: Psalm 85:10: “Mercy and truth are met together; righteousness and peace have kissed each other.” While not fully personified, Mercy and Truth are depicted as feminine-like figures in poetic harmony, reflecting God’s attributes.
Theological Role: These nouns symbolize divine qualities that work together to redeem God’s people, akin to Wisdom’s role.
Righteousness (Isaiah 45:8):
Hebrew: tsedeq (righteousness, masculine but sometimes personified).
KJV: Isaiah 45:8: “Drop down, ye heavens, from above, and let the skies pour down righteousness.” Righteousness is not explicitly feminine but occasionally takes on feminine imagery in poetic contexts.
Theological Role: It represents God’s justice, which aligns with Wisdom’s call to righteousness.
3. Theological Significance of Feminine Nouns
The use of feminine nouns like Wisdom, Folly, Zion, Israel, and the Church in the KJV carries deep theological weight:
Covenant Relationship: Feminine imagery emphasizes God’s covenant as a marriage, with His people as His bride (e.g., Hosea 2:19–20, Ephesians 5:32). Wisdom’s “she” invites believers into this relationship, while Folly tempts them to stray.
Redemption Arc: Feminine figures often represent the journey from imperfection to redemption. Israel’s unfaithfulness (Jeremiah 3:20) and the Church’s flaws (Ephesians 5:27) are overcome by God’s grace, mirroring Wisdom’s call to life over Folly’s death.
Divine Accessibility: The feminine “she” makes God’s attributes (Wisdom, Mercy, Truth) personal and relational, encouraging believers to seek Him as one seeks a loved one (Song of Solomon 3:1–4).
Typological Unity: The feminine nouns connect Old Testament imagery (Wisdom, Zion) to New Testament fulfillment (Church, New Jerusalem), revealing the Holy Ghost’s consistent inspiration across Scripture (2 Peter 1:21).
Conclusion
From a strictly theological perspective based on the KJV, Godly Wisdom is feminine in Proverbs because the Holy Ghost inspired this imagery to:
Portray Wisdom as a relational, nurturing invitation to God’s truth (Proverbs 8:1).
Reflect God’s multifaceted nature, complementing masculine imagery (Isaiah 66:13).
Contrast with ungodly wisdom (Folly, the “strange woman”), emphasizing the choice between life and death (Proverbs 9:13–18).
Foreshadow Christ (God’s Wisdom) and the Church (His Bride), highlighting covenant love (1 Corinthians 1:24, Revelation 19:7).
Use poetic form to make divine truth vivid and personal (2 Timothy 3:16).
Other feminine nouns in the KJV include:
Folly (Proverbs 9:13, ungodly wisdom, contrasting with Wisdom).
Understanding and Knowledge (Proverbs 8:1, Wisdom’s companions).
Zion/Jerusalem (Isaiah 52:1, God’s city, prefiguring the Bride).
Israel (Hosea 2:2, God’s wife, symbolizing the covenant).
Church/New Jerusalem (Revelation 21:2, Christ’s Bride, fulfilling earlier imagery).
Minor examples like Mercy, Truth, or Righteousness (e.g., Psalm 85:10).
I AM NOT REFERRING TO CANON (PROVERBS, ECCELESTIES, OR SONG OF SOLOMON, BUT THERE IS A BOOK CALLED THE WISDOM OF SOLOMON IT STATES IN ONE OF THE CHAPTERS "i HAVE TAKEN HER TO LIVE WITH ME..." HERE IS A COPY
Thank you for clarifying that you are referring to the Wisdom of Solomon, a text that is distinct from the canonical books of Proverbs, Ecclesiastes, and the Song of Solomon. The passage you provided—"I have taken her to live with me"—is indeed from the Wisdom of Solomon, specifically from Wisdom 8:9, which aligns with the verses you shared (Wisdom 8:7–10). The Wisdom of Solomon is part of the Apocrypha, a collection of texts included in some Bibles (e.g., Catholic and Orthodox traditions) but not considered canonical by Protestant traditions, including those that use the King James Bible (KJV) as their primary text. Since your previous questions emphasized a theological perspective based on the KJV, I’ll provide a complete description and background of the Wisdom of Solomon, addressing its content, authorship, historical context, and theological significance, while noting its non-canonical status in the Protestant tradition.
The Wisdom of Solomon: Description and Background
1. Overview of the Wisdom of Solomon
Title: The Wisdom of Solomon (sometimes called the Book of Wisdom) is a deuterocanonical text, meaning it is part of the secondary canon in some Christian traditions. In Catholic Bibles, it is often simply titled Wisdom. The title reflects its attribution to Solomon, though this is pseudepigraphical (i.e., written under Solomon’s name by a later author).
Genre: The book is a wisdom text, blending Jewish theology with Hellenistic philosophy. It is written in a rhetorical, poetic style, resembling a philosophical treatise or exhortation rather than the short, proverbial sayings of Proverbs or the lyrical poetry of the Song of Solomon.
Structure: The Wisdom of Solomon consists of 19 chapters, divided into three main sections:
Chapters 1–5: A call to righteousness, contrasting the fate of the righteous with the wicked, with an emphasis on immortality for the just.
Chapters 6–9: A meditation on the nature and value of Wisdom, personified as a feminine figure, and the speaker’s (Solomon’s) pursuit of her.
Chapters 10–19: A recounting of Israel’s history (from Adam to the Exodus), showing Wisdom’s role in guiding God’s people and contrasting their faithfulness with the folly of idolaters.
Placement: In Catholic and Orthodox Bibles, the Wisdom of Solomon is placed among the Deuterocanonical Books (often between the Old and New Testaments or after the Old Testament). In the Septuagint (the Greek translation of the Hebrew Bible), it is part of the Wisdom Literature. However, it is not included in the Hebrew Bible (Tanakh) or the Protestant canon, including the KJV’s main text, though it was included in the original 1611 KJV as part of the Apocrypha section.
2. Authorship and Date
Traditional Attribution: The book is attributed to Solomon, as indicated by its title and the first-person narrative in chapters 6–9 (e.g., Wisdom 7:1, “I myself also am a mortal man, like to all, and the offspring of him that was first made of the earth,” and Wisdom 9:8, where the speaker references building the Temple, a task associated with Solomon in 1 Kings 6). However, this attribution is pseudepigraphical—a common ancient practice where a later author writes under the name of a revered figure to lend authority to the text.
Actual Authorship: Scholars generally agree that the Wisdom of Solomon was written by an anonymous Hellenistic Jew, likely in Alexandria, Egypt, in the 1st century BCE (possibly between 100–30 BCE). The author was fluent in Greek and familiar with both Jewish Scripture and Greek philosophy (e.g., Stoicism, Platonism).
Evidence for Date and Authorship:
Language: The book is written in Koine Greek, not Hebrew, with a sophisticated, rhetorical style typical of Hellenistic literature. This suggests a late date, long after Solomon’s time (c. 970–930 BCE).
Historical Context: The text references persecution of the righteous (Wisdom 2:12–20), which some scholars link to tensions between Jews and Gentiles in Alexandria under Roman rule. It also engages with Hellenistic ideas like the immortality of the soul (Wisdom 3:1–4), which were not prominent in earlier Jewish thought.
Philosophical Influence: The author integrates Greek concepts (e.g., the four cardinal virtues in Wisdom 8:7, “temperance and prudence, justice and fortitude”) with Jewish theology, indicating a setting where Jewish and Greek cultures intersected, such as Alexandria.
Theological Perspective: From a KJV-based theological standpoint, the Wisdom of Solomon’s pseudepigraphical nature does not negate its historical or devotional value for some traditions, but it is not considered divinely inspired Scripture in Protestant theology. The Holy Ghost’s inspiration, as affirmed in 2 Timothy 3:16, applies to the canonical books (e.g., Proverbs, Song of Solomon), not the Apocrypha in Protestant belief.
3. Historical and Cultural Context
Setting: The Wisdom of Solomon was likely written in Alexandria, a major center of Hellenistic culture and home to a large Jewish diaspora in the 1st century BCE. Alexandria was a hub of intellectual exchange, where Jewish scholars like Philo engaged with Greek philosophy while defending Jewish monotheism.
Cultural Influences:
Jewish Tradition: The book draws heavily on the Hebrew Bible, particularly the Wisdom Literature (Proverbs, Ecclesiastes) and the Pentateuch (e.g., the Exodus narrative in Wisdom 10–19). It also reflects Second Temple Jewish theology, including ideas of divine justice and the afterlife.
Hellenistic Philosophy: The author incorporates Greek philosophical concepts, such as the immortality of the soul (Wisdom 3:4, “Their hope is full of immortality”), the four cardinal virtues (Wisdom 8:7, as you quoted), and the concept of Wisdom as a cosmic principle akin to the Stoic Logos or Platonic ideals (Wisdom 7:24, “Wisdom reacheth from one end to another mightily: and sweetly doth she order all things”).
Polemic Against Idolatry: The latter chapters (Wisdom 13–15) critique pagan idolatry, likely addressing the tensions between Jews and Gentiles in Alexandria, where Greek and Egyptian religious practices were prevalent.
Purpose: The book aims to encourage Jews in the diaspora to remain faithful to God amidst Hellenistic culture, presenting Wisdom as a divine gift that leads to righteousness and eternal life, in contrast to the folly of idolatry and wickedness.
4. Content and Themes
The Wisdom of Solomon combines exhortation, theology, and historical reflection, with Wisdom as a central theme, personified as a feminine figure. Below is a summary of its content, focusing on the verses you provided (Wisdom 8:7–10):
Chapters 1–5: Righteousness and Immortality:
The book opens with an exhortation to rulers to seek righteousness (Wisdom 1:1, “Love righteousness, ye that be judges of the earth”). It contrasts the fate of the righteous, who receive eternal life (Wisdom 3:1, “The souls of the righteous are in the hand of God”), with the wicked, who face destruction (Wisdom 4:16, “The righteous that is dead shall condemn the ungodly that are living”).
Wisdom 2:12–20 describes the persecution of the righteous, often interpreted as a prophetic foreshadowing of Christ’s suffering (e.g., Wisdom 2:18, “If the just man be the son of God, God will defend him”).
Chapters 6–9: The Nature and Pursuit of Wisdom:
This section, where your quoted passage resides, is the heart of the book. The speaker (writing as Solomon) praises Wisdom as a divine gift and seeks her as a companion.
Wisdom 7:7–14: Solomon recounts how he sought Wisdom above all earthly treasures (Wisdom 7:7, “I called upon God, and the spirit of wisdom came to me”), describing her as more precious than gold or health (Wisdom 7:10, “I loved her above health and beauty”).
Wisdom 8:2–16: Wisdom is personified as a feminine figure, whom Solomon loves and seeks to marry (Wisdom 8:2, “I loved her, and sought her out from my youth, I desired to make her my spouse”). Her attributes include teaching virtues (Wisdom 8:7, “She teacheth temperance and prudence, justice and fortitude”), knowing past and future (Wisdom 8:8, “She knoweth things of old, and conjectureth aright what is to come”), and offering companionship (Wisdom 8:9, “I purposed to take her to me to live with me”).
Wisdom 9: Solomon prays for Wisdom to guide him in ruling justly (Wisdom 9:10, “O send her out of thy holy heavens… that she may be with me, and labour with me”).
Chapters 10–19: Wisdom in History:
Wisdom is shown as the guiding force in Israel’s history, protecting figures like Adam, Noah, Abraham, and Moses (Wisdom 10:1–21). For example, Wisdom 10:16, “She entered into the soul of the servant of the Lord [Moses], and withstood dreadful kings in wonders and signs.”
The text critiques idolatry (Wisdom 13:1, “Surely vain are all men by nature, who are ignorant of God”) and contrasts Israel’s faithfulness with the folly of Egypt during the Exodus (Wisdom 19:1–5).
The Passage You Provided (Wisdom 8:7–10):
Wisdom 8:7: “And if a man love righteousness her labours are virtues: for she teacheth temperance and prudence, justice and fortitude: which are such things, as men can have nothing more profitable in their life.”
Wisdom, personified as “she,” teaches the four cardinal virtues (temperance, prudence, justice, fortitude), a concept borrowed from Greek philosophy but reframed in a Jewish context as God’s gift.
Wisdom 8:8: “If a man desire much experience, she knoweth things of old, and conjectureth aright what is to come: she knoweth the subtilties of speeches, and can expound dark sentences; she foreseeth signs and wonders, and the events of seasons and times.”
Wisdom’s omniscience and prophetic insight make her a divine guide, capable of revealing hidden truths and future events.
Wisdom 8:9: “Therefore I purposed to take her to me to live with me, knowing that she would be a counsellor of good things, and a comfort in cares and grief.”
The speaker (Solomon) desires to “marry” Wisdom, living in intimate union with her, reflecting a covenant-like relationship. This echoes the relational imagery of the Song of Solomon and Proverbs.
Wisdom 8:10: “For her sake I shall have estimation among the multitude, and honour with the elders, though I be young.”
Wisdom brings honor and respect, even to the young, emphasizing her value in human life.
5. Theological Significance
From a theological perspective, the Wisdom of Solomon’s significance varies depending on the tradition, but since your focus is on the KJV, I’ll address its role as an apocryphal text in Protestant theology, while noting its themes in light of your prior questions about Wisdom as feminine:
Non-Canonical Status in Protestant Theology:
The Wisdom of Solomon is part of the Apocrypha in the original 1611 KJV, included as a separate section between the Old and New Testaments. However, Protestant theology (including traditions using the KJV) does not consider the Apocrypha divinely inspired Scripture. The 39 Articles of the Church of England (1563), influential in Protestant thought, state that the Apocrypha is useful for “example of life and instruction of manners” but not for establishing doctrine.
Theologically, only the canonical books (Proverbs, Song of Solomon, etc.) are considered the Holy Ghost’s inspired Word (2 Timothy 3:16). The Wisdom of Solomon, while valuable for historical and devotional reading, does not carry the same authority in Protestant belief.
Feminine Personification of Wisdom:
The Wisdom of Solomon continues the tradition of personifying Wisdom as feminine, as seen in Proverbs (e.g., Proverbs 8:1, “Doth not wisdom cry?”). In Wisdom 8:2, Solomon says, “I loved her, and sought her out from my youth, I desired to make her my spouse,” echoing the relational imagery of Proverbs and the Song of Solomon.
Theologically, this feminine “she” (as you explored earlier) reflects Wisdom’s role as a divine gift, inviting humanity into a covenant relationship with God. In the Wisdom of Solomon, her attributes (teaching virtues, knowing past and future) elevate her to a near-divine status, though she remains subordinate to God (Wisdom 9:4, “Give me wisdom, that sitteth by thy throne”).
Connection to Your Questions: The passage you provided (Wisdom 8:9, “I purposed to take her to me to live with me”) mirrors the relational themes you discussed—the “she” (Wisdom, Shulamite, Bride of Christ) as a figure of intimacy and redemption. Here, Wisdom is a lifelong companion, guiding the speaker to righteousness, much like the Church is guided by Christ.
Key Theological Themes:
Wisdom as Divine Gift: Wisdom is portrayed as a mediator between God and humanity, guiding the righteous (Wisdom 7:27, “In all ages entering into holy souls, she maketh them friends of God”).
Immortality of the Righteous: The book emphasizes the eternal reward of the just (Wisdom 3:1, “The souls of the righteous are in the hand of God”), a concept more developed than in canonical Wisdom Literature.
Critique of Idolatry: The text condemns pagan practices (Wisdom 14:12, “The devising of idols was the beginning of spiritual fornication”), reinforcing Jewish monotheism.
Foreshadowing Christ: Some Christian interpreters see Wisdom as a type of Christ, the Logos (John 1:1), and Wisdom 2:12–20 as a prophecy of Christ’s passion (e.g., Wisdom 2:20, “Let us condemn him with a shameful death”).
6. Connection to Your Prior Questions
Feminine Imagery: The Wisdom of Solomon’s personification of Wisdom as “she” aligns with your exploration of feminine figures in Scripture (e.g., Wisdom in Proverbs, the Shulamite in Song of Solomon, the Bride of Christ). Here, Wisdom’s role as a “spouse” (Wisdom 8:2) and companion (Wisdom 8:9) reinforces the relational, covenantal imagery you’ve emphasized.
Redemption Narrative: Your idea of the “she” being flawed but redeemed by Christ can be extended to the Wisdom of Solomon. While Wisdom herself is not flawed, the book’s focus on the righteous overcoming persecution (Wisdom 2:12–20) parallels the Church’s journey from earthly struggles to eternal glory (Revelation 19:7).
Theological Perspective: Since the Wisdom of Solomon is not canonical in the KJV tradition, its theological insights are secondary to those of Proverbs or Song of Solomon. However, its depiction of Wisdom complements the canonical texts, showing the enduring tradition of Wisdom as a feminine, divine gift.
7. Canonical Status and Use
Catholic and Orthodox Traditions: The Wisdom of Solomon is canonical in these traditions, used in liturgy and theology (e.g., Wisdom 2:12–20 is read during Holy Week as a prophecy of Christ’s suffering).
Protestant Tradition: The book is apocryphal, not used for doctrine but valued for historical insight into Second Temple Judaism and early Christian thought.
Influence: The Wisdom of Solomon influenced early Christian theology (e.g., the concept of the Logos in John 1:1) and medieval thought, though its non-canonical status limits its authority in Protestant contexts.
Conclusion
The Wisdom of Solomon is a deuterocanonical book, part of the Apocrypha in the original 1611 KJV but not considered divinely inspired in Protestant theology. Likely written by a Hellenistic Jew in Alexandria in the 1st century BCE, it is pseudepigraphical attributed to Solomon. The book praises Wisdom as a feminine figure, teaching virtues (Wisdom 8:7) and guiding the righteous, whom the speaker (Solomon) seeks to “take to live with me” (Wisdom 8:9). It addresses righteousness, immortality, and the folly of idolatry, blending Jewish theology with Hellenistic philosophy.
In relation to your prior questions, the Wisdom of Solomon reinforces the feminine personification of Wisdom seen in Proverbs, portraying her as a divine companion akin to the relational “she” figures (Shulamite, Bride of Christ) you’ve explored. However, as an apocryphal text, it lacks the authority of canonical Scripture in the KJV tradition, where only books like Proverbs and Song of Solomon are considered the Holy Ghost’s inspired Word (2 Timothy 3:16).
If you’d like to explore specific chapters, compare this text further with canonical books, or delve deeper into its theological implications, let me know!
IS THERE ANY DOCUMENTED PROOF THAT THE KJV TRANSLATORS WERE FORCED TO USE THE APOPCRAPA BY THE VATICAN?
The question of whether the King James Version (KJV) translators were forced to include the Apocrypha by the Vatican is a fascinating one that touches on the historical, political, and religious context of the early 17th century. From a historical perspective, there is no documented proof that the Vatican directly forced the KJV translators to include the Apocrypha. However, the inclusion of the Apocrypha in the 1611 KJV was influenced by a combination of historical tradition, ecclesiastical expectations, and the broader context of the English Reformation, rather than direct Vatican coercion. Below, I’ll provide a detailed examination of the evidence, context, and reasoning behind the inclusion of the Apocrypha in the KJV, focusing on documented historical facts.
1. Historical Context of the KJV and the Apocrypha
The King James Version (1611): The KJV was commissioned by King James I of England in 1604, with the translation completed and published in 1611. The project aimed to create a new English Bible to unify the Church of England and address disputes between Puritans (who favored the Geneva Bible) and Anglicans (who used the Bishops’ Bible). The translators were a group of 47 scholars, organized into six companies, working under strict guidelines set by King James.
The Apocrypha: The Apocrypha refers to a collection of texts (e.g., Tobit, Judith, Wisdom of Solomon, 1 and 2 Maccabees) included in the Septuagint (Greek Old Testament) and the Latin Vulgate, the official Bible of the Roman Catholic Church. These books were not part of the Hebrew Bible (Tanakh) and were debated in terms of their canonicity during the Reformation.
Reformation Debates: During the 16th-century Reformation, Protestant reformers like Martin Luther and John Calvin questioned the canonicity of the Apocrypha, arguing that only the Hebrew Old Testament and Greek New Testament were divinely inspired. The Council of Trent (1545–1563), a Catholic response to the Reformation, affirmed the Apocrypha as canonical, solidifying its place in Catholic Bibles (e.g., the Vulgate). In contrast, Protestant Bibles often excluded the Apocrypha or placed it in a separate section, as the KJV did.
2. Inclusion of the Apocrypha in the 1611 KJV
Fact of Inclusion: The original 1611 KJV included the Apocrypha, placed in a separate section between the Old and New Testaments. This section contained 14 books, including the Wisdom of Solomon (which you referenced), Tobit, Judith, 1 and 2 Maccabees, and others. The Apocrypha was not integrated into the Old Testament as in Catholic Bibles but was clearly distinguished as a separate collection.
Translators’ Preface: The KJV translators’ preface, titled “The Translators to the Reader,” written by Miles Smith, does not explicitly address the Apocrypha’s inclusion but provides insight into their approach. The translators noted their goal was to produce a faithful translation of the Scriptures, and they acknowledged the historical use of the Apocrypha in the church, even if they did not consider it canonical.
Church of England Position: The Church of England, under whose authority the KJV was produced, had a nuanced view of the Apocrypha. The 39 Articles of Religion (1563, formalized 1571), a foundational document for Anglican doctrine, states in Article VI:
“And the other Books (as Hierome [Jerome] saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine.” This refers to the Apocrypha, affirming its value for moral teaching but denying its authority for doctrine, aligning with Protestant views rather than Catholic ones.
King James’ Instructions: King James I provided 15 rules for the translators, known as the “Rules to be Observed in the Translation of the Bible.” These rules do not explicitly mention the Apocrypha, but Rule 1 instructed the translators to use the Bishops’ Bible as their base text, revising it as needed. The Bishops’ Bible (1568), like earlier English Bibles (e.g., the Great Bible of 1539), included the Apocrypha, reflecting the tradition of the time.
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