These three views of Proverbs 8.30-31 are represented by the following translations:

I’ve included a footnote with the other significant translations that follow each interpretative path. The NET Bible includes this lengthy footnote:

Critical to the interpretation of this line is the meaning of אָמוֹן (’amon). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” – a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30,” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24,” CBQ 41 [1979]: 365-79).

Certainly both the Craftsman and the Child translations include the element of companionship (“I was beside him”, “… by his side”), though the Companion view seems to be lacking the critical ” אָמוֹן (’amon)” phrase – which I must assume is a textual issue. To be honest, I wouldn’t have been surprised if the NEB and REB had been the only representatives of this view, given their idiosyncratic approach to OT textual sources; however, the TNIV takes this approach as well, which seems to give it modern validity:

Then I was constantly at his side.
I was filled with delight day after day,
rejoicing always in his presence,
rejoicing in his whole world
and delighting in humankind.

When he set the heavens in their place I was there,
when he girdled the ocean with the horizon,
when he fixed the canopy of clouds overhead,
and set the springs of ocean firm in their place,
when he prescribed the limits for the sea
and knit together earth’s foundations.

Then I was at his side each day,
his darling and delight,
playing in his presence continually,
playing on the earth, when he had finished it,
while my delight was in mankind. (8.27-31)

Wisdom, Sophia, the divine daughter, is a child playing next to her Father as he creates the world.

If we understand wisdom not just as a human virtue but in the first place as a presence of God in creation, then we understand why Jesus is presented in the New Testament both as Israel’s messiah and as the Wisdom of creation, so that the Christ mystery is both male and female. When the Gospel of John calls the divine mystery of Jesus the Logos, the Word of God, [then] Sophia, the Wisdom of God is meant too. Jesus is the incarnate Sophia, Jesus is the incarnate Logos — both Sophia and Logos given human form. (p.12)

With this in mind, perhaps when we run across a translation like the TNIV in Philippians 2.6-8:

[Jesus] Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;

rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.

And being found in appearance as a human being,
he humbled himself
by becoming obedient to death-
even death on a cross!

We should not howl in protest that Jesus is being made into some androgynous, genderless figure, but perhaps reflect that:

God created human beings in his own image,
in the image of God he created them;
male and female he created them.

Jesus incarnate as the perfect human being, reflecting the complete image of God as Word and Wisdom, both male and female, flesh and spirit. And when we, as Christians, declare our faith and trust in Christ and are filled with the Holy Spirit, perhaps then we too are becoming complete human beings, reflecting the image of God in physical flesh and spiritual wisdom. Our flesh can be male or female, but without Wisdom, the Spirit of God, Goethe’s eternal feminine (Ewigweibliche), we are an incomplete image of God.