Keluaran 31:3

31:3 and I have filled him with the Spirit of God ¹  in skill, ²  in understanding, in knowledge, and in all kinds ³  of craftsmanship,

Keluaran 31:6

31:6 Moreover, ⁴  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ⁵  that they may make ⁶  everything I have commanded you:

Keluaran 35:31

35:31 He has filled him with the Spirit of God – with skill, with understanding, with knowledge, and in all kinds of work,

Keluaran 35:35

35:35 He has filled them with skill ⁷  to do all kinds of work ⁸  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ⁹  craftsmen in all the work ¹⁰  and artistic designers. ¹¹ 

Keluaran 35:1

Sabbath Regulations

35:1 Moses assembled the whole community of the Israelites and said to them, “These are the things that the Lord has commanded you to do. ¹² 

Kisah Para Rasul 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹³  why are you amazed at this? Why ¹⁴  do you stare at us as if we had made this man ¹⁵  walk by our own power or piety?

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 ¹⁶  for prayer, ¹⁷  at three o’clock in the afternoon. ¹⁸ 

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹⁹  their threats, and grant ²⁰  to your servants ²¹  to speak your message ²²  with great courage, ²³ 

Ezra 7:25

7:25 “Now you, Ezra, in keeping with the wisdom of your God which you possess, ²⁴  appoint judges ²⁵  and court officials who can arbitrate cases on behalf of all the people who are in Trans-Euphrates who know the laws of your God. Those who do not know this law should be taught.

Amsal 2:6-7

2:6 For ²⁶  the Lord gives ²⁷  wisdom,

and from his mouth ²⁸  comes ²⁹  knowledge and understanding.

2:7 He stores up ³⁰  effective counsel ³¹  for the upright, ³² 

and is like ³³  a shield ³⁴  for those who live ³⁵  with integrity, ³⁶ 

Pengkhotbah 2:26

2:26 For to the one who pleases him, ³⁷  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ³⁸  wealth ³⁹  –

only to give ⁴⁰  it ⁴¹  to the one who pleases God.

This ⁴²  task of the wicked ⁴³  is futile – like chasing the wind!

Daniel 2:20-21

2:20 saying, ⁴⁴ 

“Let the name of God ⁴⁵  be praised ⁴⁶  forever and ever,

for wisdom and power belong to him.

2:21 He changes times and seasons,

deposing some kings

and establishing others. ⁴⁷ 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ⁴⁸ 

Lukas 21:15

21:15 For I will give you the words ⁴⁹  along with the wisdom ⁵⁰  that none of your adversaries will be able to withstand or contradict.

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁵¹  him ruler over Egypt and over all his household.

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁵² 

Kolose 2:13

2:13 And even though you were dead in your ⁵³  transgressions and in the uncircumcision of your flesh, he nevertheless ⁵⁴  made you alive with him, having forgiven all your transgressions.

Kolose 1:8

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

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 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁵⁵  full of mercy and good fruit, ⁵⁶  impartial, and not hypocritical. ⁵⁷ 

[31:3]  ¹ sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.

[31:3]  ² sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.

[31:3]  ³ tn Heb “and in all work”; “all” means “all kinds of” here.

[31:6]  ⁴ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

[31:6]  ⁵ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.

[31:6]  ⁶ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

[35:35]  ⁷ tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

[35:35]  ⁸ tn The expression “all the work” means “all kinds of work.”

[35:35]  ⁹ tn Here “They are” has been supplied.

[35:35]  ¹⁰ tn Heb “doers of all work.”

[35:35]  ¹¹ tn Heb “designers of designs.”

[35:1]  ¹² tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.

[3:12]  ¹³ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ¹⁴ tn Grk “or why.”

[3:12]  ¹⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:1]  ¹⁶ tn Grk “hour.”

[3:1]  ¹⁷ 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]  ¹⁸ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[4:29]  ¹⁹ tn Or “Lord, take notice of.”

[4:29]  ²⁰ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ²¹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ²² tn Grk “word.”

[4:29]  ²³ tn Or “with all boldness.”

[7:25]  ²⁴ tn Aram “in your hand.”

[7:25]  ²⁵ tc For the MT reading שָׁפְטִין (shoftim, “judges”) the LXX uses the noun γραμματεῖς (grammatei", “scribes”).

[2:6]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn The word can be taken as in apposition explaining the subject of the first colon – the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.

[2:7]  ³⁵ 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]  ³⁶ tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.

[2:26]  ³⁷ tn Heb “for to a man who is good before him.”

[2:26]  ³⁸ sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.

[2:26]  ³⁹ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ⁴⁰ sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous.

[2:26]  ⁴¹ tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ⁴² tn The antecedent of the demonstrative pronoun זֶה (zeh, “this”) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24-26. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24-26 states that such enjoyment is a good gift from God. (2) Others refer it to the term “toil” (עָמָל, ’amal) which is repeated throughout 2:18-26. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous “task” (עִנְיָן, ’inyan) God has given to the sinner in 2:26b. Consistent with the meaning of הֶבֶל (hevel, “futile; profitless; fruitless”), 2:26b emphasizes that the “task” of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man’s enjoyment of his work and the fruit of his labor under the blessing of God (2:24-26a) is not included in this.

[2:26]  ⁴³ tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:20]  ⁴⁴ tn Aram “Daniel answered and said.”

[2:20]  ⁴⁵ sn As is often the case in the Bible, here the name represents the person.

[2:20]  ⁴⁶ tn Or “blessed.”

[2:21]  ⁴⁷ tn Aram “kings.”

[2:21]  ⁴⁸ tn Aram “the knowers of understanding.”

[21:15]  ⁴⁹ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ⁵⁰ tn Grk “and wisdom.”

[7:10]  ⁵¹ tn Or “appointed.” See Gen 41:41-43.

[7:1]  ⁵² tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[2:13]  ⁵³ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ⁵⁴ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[3:17]  ⁵⁵ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁵⁶ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁵⁷ tn Or “sincere.”