1 Raja-raja 3:9-10
Konteks3:9 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 3:10 The Lord 8 was pleased that Solomon made this request. 9
Amsal 2:3-6
Konteks2:3 indeed, if 10 you call out for 11 discernment 12 –
raise your voice 13 for understanding –
2:4 if 14 you seek 15 it like silver, 16
and search for it 17 like hidden treasure,
2:5 then you will understand 18 how to fear the Lord, 19
and you will discover 20 knowledge 21 about God. 22
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[3:9] 1 tn Heb “a hearing heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)
[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] 7 tn Heb “your numerous people.”
[3:10] 8 tn The Hebrew term translated “Lord” here and in v.15 is אֲדֹנָי (’adonay).
[3:10] 9 tn Heb “And the thing was good in the eyes of the Lord, for Solomon asked for this thing.”
[2:3] 10 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] 12 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] 13 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] 14 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] 15 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] 16 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] 17 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] 18 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
[2:5] 19 tn Heb “the fear of the
[2:5] 20 tn Heb “find” (so KJV, NAB, NIV, NRSV).
[2:5] 21 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] 22 tn Heb “knowledge of God.” The noun is an objective genitive.
[2:6] 23 tn This is a causal clause. The reason one must fear and know the
[2:6] 24 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] 25 sn This expression is an anthropomorphism; it indicates that the
[2:6] 26 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.