1 Raja-raja 3:9

3:9 So give your servant a discerning mind ¹  so he can make judicial decisions for ²  your people and distinguish right from wrong. ³  Otherwise ⁴  no one is able ⁵  to make judicial decisions for ⁶  this great nation of yours.” ⁷ 

Mazmur 119:34

119:34 Give me understanding so that I might observe your law,

and keep it with all my heart. ⁸ 

Mazmur 119:73

י (Yod)

119:73 Your hands made me and formed me. ⁹ 

Give me understanding so that I might learn ¹⁰  your commands.

Amsal 2:2-6

2:2 by making ¹¹  your ear ¹²  attentive to wisdom,

and ¹³  by turning ¹⁴  your heart ¹⁵  to understanding,

2:3 indeed, if ¹⁶  you call out for ¹⁷  discernment ¹⁸  –

raise your voice ¹⁹  for understanding –

2:4 if ²⁰  you seek ²¹  it like silver, ²² 

and search for it ²³  like hidden treasure,

2:5 then you will understand ²⁴  how to fear the Lord, ²⁵ 

and you will discover ²⁶  knowledge ²⁷  about God. ²⁸ 

2:6 For ²⁹  the Lord gives ³⁰  wisdom,

and from his mouth ³¹  comes ³²  knowledge and understanding.

Amsal 3:13-18

Blessings of Obtaining Wisdom

3:13 Blessed ³³  is the one ³⁴  who finds ³⁵  wisdom,

and the one who obtains ³⁶  understanding.

3:14 For her ³⁷  benefit ³⁸  is more profitable ³⁹  than silver,

and her ⁴⁰  gain ⁴¹  is better ⁴²  than gold.

3:15 She is more precious than rubies,

and none of the things ⁴³  you desire ⁴⁴  can compare ⁴⁵  with her. ⁴⁶ 

3:16 Long life ⁴⁷  is in her right hand;

in her left hand are riches and honor.

3:17 Her ways are very pleasant, ⁴⁸ 

and all her paths are peaceful.

3:18 She is like ⁴⁹  a tree of life ⁵⁰  to those who obtain her, ⁵¹ 

and everyone who grasps hold of her will be blessed. ⁵² 

Amsal 4:7

4:7 Wisdom is supreme ⁵³  – so ⁵⁴  acquire wisdom,

and whatever you acquire, ⁵⁵  acquire understanding! ⁵⁶ 

Yakobus 1:5

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

[3:9]  ¹ tn Heb “a hearing heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)

[3:9]  ² tn Heb “to judge.”

[3:9]  ³ tn Heb “to understand between good and evil.”

[3:9]  ⁴ tn Heb “for”; the word “otherwise” is used to reflect the logical sense of the statement.

[3:9]  ⁵ tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”

[3:9]  ⁶ tn Heb “to judge.”

[3:9]  ⁷ tn Heb “your numerous people.”

[119:34]  ⁸ tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.

[119:73]  ⁹ tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.

[119:73]  ¹⁰ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[2:2]  ¹¹ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ¹² sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).

[2:2]  ¹³ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ¹⁴ tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.

[2:2]  ¹⁵ tn Or “mind” (the center of the will, the choice).

[2:3]  ¹⁶ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ¹⁷ tn Heb “summon.”

[2:3]  ¹⁸ sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.

[2:3]  ¹⁹ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[2:4]  ²⁰ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ²¹ tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ²² sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ²³ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[2:5]  ²⁴ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ²⁵ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ²⁶ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ²⁷ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ²⁸ tn Heb “knowledge of God.” The noun is an objective genitive.

[2:6]  ²⁹ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ³⁰ tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  ³¹ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ³² tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[3:13]  ³³ tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.

[3:13]  ³⁴ tn Heb “the man” (also again in the following line).

[3:13]  ³⁵ tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).

[3:13]  ³⁶ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[3:14]  ³⁷ tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ³⁸ tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.

[3:14]  ³⁹ tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.

[3:14]  ⁴⁰ tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ⁴¹ tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).

[3:14]  ⁴² tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[3:15]  ⁴³ tn Heb “all of your desires cannot compare with her.”

[3:15]  ⁴⁴ tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.

[3:15]  ⁴⁵ tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”

[3:15]  ⁴⁶ tn Heb “All of your desires do not compare with her.”

[3:16]  ⁴⁷ tn Heb “length of days” (so KJV, ASV).

[3:17]  ⁴⁸ tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”

[3:18]  ⁴⁹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[3:18]  ⁵⁰ sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).

[3:18]  ⁵¹ tn Heb “lay hold of her.”

[3:18]  ⁵² tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

[4:7]  ⁵³ tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.

[4:7]  ⁵⁴ tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.

[4:7]  ⁵⁵ tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom – give everything for it (K&D 16:108).

[4:7]  ⁵⁶ tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).