Amsal 3:4

3:4 Then you will find ¹  favor and good understanding, ² 

in the sight of God and people. ³ 

Amsal 14:35

14:35 The king shows favor ⁴  to a wise ⁵  servant,

but his wrath falls ⁶  on one who acts shamefully.

Amsal 14:1

14:1 Every wise woman ⁷  builds ⁸  her household, ⁹ 

but a foolish woman tears it down with her own hands.

1 Samuel 18:14-16

18:14 Now David achieved success in all he did, ¹⁰  for the Lord was with him. 18:15 When Saul saw how very successful he was, he was afraid of him. 18:16 But all Israel and Judah loved David, for he was the one leading them out to battle and back.

Lukas 2:52

2:52 And Jesus increased ¹¹  in wisdom and in stature, and in favor with God and with people.

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 ¹²  him ruler over Egypt and over all his household.

[3:4]  ¹ tn The form וּמְצָא (umÿtsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).

[3:4]  ² tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel-tov, “good understanding”) to שֵׁם־טוֹב (shem-tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.

[3:4]  ³ tn Heb “man.”

[14:35]  ⁴ tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”

[14:35]  ⁵ sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).

[14:35]  ⁶ tn Heb “is” (so KJV, ASV).

[14:1]  ⁷ tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).

[14:1]  ⁸ tn The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect.

[14:1]  ⁹ tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).

[18:14]  ¹⁰ tn Heb “in all his ways.”

[2:52]  ¹¹ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[7:10]  ¹² tn Or “appointed.” See Gen 41:41-43.