Amsal 2:3-9
Konteks2:3 indeed, if 1 you call out for 2 discernment 3 –
raise your voice 4 for understanding –
2:4 if 5 you seek 6 it like silver, 7
and search for it 8 like hidden treasure,
2:5 then you will understand 9 how to fear the Lord, 10
and you will discover 11 knowledge 12 about God. 13
2:6 For 14 the Lord gives 15 wisdom,
and from his mouth 16 comes 17 knowledge and understanding.
2:7 He stores up 18 effective counsel 19 for the upright, 20
and is like 21 a shield 22 for those who live 23 with integrity, 24
2:8 to guard 25 the paths of the righteous 26
and to protect 27 the way of his pious ones. 28
2:9 Then you will understand 29 righteousness and justice
and equity – every 30 good 31 way. 32
Amsal 3:13-18
Konteks3:13 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
[2:3] 1 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] 3 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] 4 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] 5 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] 6 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] 7 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] 8 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] 9 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] 10 tn Heb “the fear of the
[2:5] 11 tn Heb “find” (so KJV, NAB, NIV, NRSV).
[2:5] 12 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] 13 tn Heb “knowledge of God.” The noun is an objective genitive.
[2:6] 14 tn This is a causal clause. The reason one must fear and know the
[2:6] 15 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] 16 sn This expression is an anthropomorphism; it indicates that the
[2:6] 17 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[2:7] 18 tc The form is a Kethib/Qere reading. The Kethib וְצָפַן (vÿtsafan; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י (yod) and ו (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.
[2:7] sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1, it is the responsibility of man to “store up” wisdom; but in 2:7, it is God who “stores up” wisdom for the wise person who seeks him.
[2:7] 19 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
[2:7] 20 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
[2:7] 21 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.
[2:7] 22 tn The word can be taken as in apposition explaining the subject of the first colon – the
[2:7] 23 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
[2:7] 24 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
[2:8] 25 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the
[2:8] 26 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
[2:8] 27 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
[2:8] 28 tc The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eujlaboumenwn aujton) supports the Qere reading.
[2:8] tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.
[2:9] 29 tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.
[2:9] 30 tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
[2:9] 31 tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
[2:9] 32 tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.
[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.
