2 Tawarikh 1:10-12

1:10 Now give me wisdom and discernment so ¹  I can effectively lead this nation. ²  Otherwise ³  no one is able ⁴  to make judicial decisions for ⁵  this great nation of yours.” ⁶ 

1:11 God said to Solomon, “Because you desire this, ⁷  and did not ask for riches, wealth, and honor, or for vengeance on your enemies, ⁸  and because you did not ask for long life, ⁹  but requested wisdom and discernment so you can make judicial decisions for my people over whom I have made you king, 1:12 you are granted wisdom and discernment. ¹⁰  Furthermore I am giving you riches, wealth, and honor surpassing that of any king before or after you.” ¹¹ 

2 Tawarikh 1:1

The Lord Gives Solomon Wisdom

1:1 Solomon son of David solidified his royal authority, ¹²  for ¹³  the Lord his God was with him and magnified him greatly.

Kisah Para Rasul 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹⁴  for prayer, ¹⁵  at three o’clock in the afternoon. ¹⁶ 

Amsal 2:6

2:6 For ¹⁷  the Lord gives ¹⁸  wisdom,

and from his mouth ¹⁹  comes ²⁰  knowledge and understanding.

Daniel 1:17

1:17 Now as for these four young men, God endowed them with knowledge and skill in all sorts of literature and wisdom – and Daniel had insight into all kinds of visions and dreams.

Daniel 2:21-23

2:21 He changes times and seasons,

deposing some kings

and establishing others. ²¹ 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ²² 

2:22 he reveals deep and hidden things.

He knows what is in the darkness,

and light resides with him.

2:23 O God of my fathers, I acknowledge and glorify you,

for you have bestowed wisdom and power on me.

Now you have enabled me to understand what I ²³  requested from you.

For you have enabled me to understand the king’s dilemma.” ²⁴ 

Daniel 5:11

5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have ²⁵  insight, discernment, and wisdom like that ²⁶  of the gods. ²⁷  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ²⁸ 

Lukas 21:15

21:15 For I will give you the words ²⁹  along with the wisdom ³⁰  that none of your adversaries will be able to withstand or contradict.

Lukas 21:1

The Widow’s Offering

21:1 Jesus ³¹  looked up ³²  and saw the rich putting their gifts into the offering box. ³³ 

Kolose 1:1

Salutation

1:1 From Paul, ³⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ³⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:8

1:8 who also told us of your love in the Spirit.

Efesus 1:17

1:17 I pray that ³⁶  the God of our Lord Jesus Christ, the Father of glory, ³⁷  may give you spiritual wisdom and revelation ³⁸  in your growing knowledge of him, ³⁹ 

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.

Yakobus 1:16-17

1:16 Do not be led astray, my dear brothers and sisters. ⁴⁰  1:17 All generous giving and every perfect gift ⁴¹  is from above, coming down ⁴²  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁴³ 

Yakobus 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁴⁴  full of mercy and good fruit, ⁴⁵  impartial, and not hypocritical. ⁴⁶ 

[1:10]  ¹ tn The cohortative with prefixed vav (ו) following the imperative here indicates purpose/result.

[1:10]  ² tn Heb “so I may go out before this nation and come in.” The expression “go out…and come in” here means “to lead” (see HALOT 425 s.v. יצא qal.4).

[1:10]  ³ tn Heb “for.” The word “otherwise” is used to reflect the logical sense of the statement.

[1:10]  ⁴ tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”

[1:10]  ⁵ tn Heb “to judge.”

[1:10]  ⁶ tn Heb “these numerous people of yours.”

[1:11]  ⁷ tn Heb “because this was in your heart.”

[1:11]  ⁸ tn Heb “the life of those who hate you.”

[1:11]  ⁹ tn Heb “many days.”

[1:12]  ¹⁰ tn Heb “wisdom and discernment are given to you.”

[1:12]  ¹¹ tn Heb “which was not so for the kings who were before you, and after you there will not be so.”

[1:1]  ¹² tn Heb “and Solomon son of David strengthened himself over his kingdom.”

[1:1]  ¹³ tn The disjunctive clause (note the vav [ו] + subject pattern) probably has a causal nuance here.

[3:1]  ¹⁴ tn Grk “hour.”

[3:1]  ¹⁵ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹⁶ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[2:6]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:21]  ²¹ tn Aram “kings.”

[2:21]  ²² tn Aram “the knowers of understanding.”

[2:23]  ²³ tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.

[2:23]  ²⁴ tn Aram “the word of the king.”

[5:11]  ²⁵ tn Aram “[there were] discovered to be in him.”

[5:11]  ²⁶ tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

[5:11]  ²⁷ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

[5:11]  ²⁸ tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.

[21:15]  ²⁹ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ³⁰ tn Grk “and wisdom.”

[21:1]  ³¹ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ³² tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ³³ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[1:1]  ³⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:17]  ³⁶ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ³⁷ tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ³⁸ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ³⁹ tn Grk “in the knowledge of him.”

[1:17]  sn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, “your…knowledge”). Further, the author’s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, “your growing knowledge of him”).

[1:16]  ⁴⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ⁴¹ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁴² tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁴³ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[3:17]  ⁴⁴ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁴⁵ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁴⁶ tn Or “sincere.”