Amsal 3:15

3:15 She is more precious than rubies,

and none of the things ¹  you desire ²  can compare ³  with her. ⁴ 

Amsal 8:11

8:11 For wisdom is better than rubies,

and desirable things cannot be compared ⁵  to her.

Amsal 10:20-21

10:20 What the righteous say ⁶  is like ⁷  the best ⁸  silver,

but what the wicked think ⁹  is of little value. ¹⁰ 

10:21 The teaching ¹¹  of the righteous feeds ¹²  many,

but fools die ¹³  for lack of wisdom. ¹⁴ 

Amsal 15:7

15:7 The lips of the wise spread ¹⁵  knowledge,

but not so the heart of fools. ¹⁶ 

Amsal 15:23

15:23 A person has joy ¹⁷  in giving an appropriate answer, ¹⁸ 

and a word at the right time ¹⁹  – how good it is!

Amsal 16:16

16:16 How much better it is to acquire ²⁰  wisdom than gold;

to acquire understanding is more desirable ²¹  than silver.

Amsal 16:21

16:21 The one who is wise in heart ²²  is called ²³  discerning,

and kind speech ²⁴  increases persuasiveness. ²⁵ 

Amsal 16:24

16:24 Pleasant words are like ²⁶  a honeycomb, ²⁷ 

sweet to the soul and healing ²⁸  to the bones.

Amsal 25:12

25:12 Like an earring of gold and an ornament of fine gold, ²⁹ 

so is a wise reprover to the ear of the one who listens. ³⁰ 

Ayub 28:12-19

No Price Can Buy Wisdom

28:12 “But wisdom – where can it be found?

Where is the place of understanding?

28:13 Mankind does not know its place; ³¹ 

it cannot be found in the land of the living.

28:14 The deep ³²  says, ‘It is not with ³³  me.’

And the sea says, ‘It is not with me.’

28:15 Fine gold cannot be given in exchange for it,

nor can its price be weighed out in silver.

28:16 It cannot be measured out for purchase ³⁴  with the gold of Ophir,

with precious onyx ³⁵  or sapphires.

28:17 Neither gold nor crystal ³⁶  can be compared with it,

nor can a vase ³⁷  of gold match its worth.

28:18 Of coral and jasper no mention will be made;

the price ³⁸  of wisdom is more than pearls. ³⁹ 

28:19 The topaz of Cush ⁴⁰  cannot be compared with it;

it cannot be purchased with pure gold.

Pengkhotbah 12:9-11

Concluding Epilogue: Qoheleth’s Advice is Wise

12:9 Not only was the Teacher wise, ⁴¹ 

but he also taught knowledge to the people;

he carefully evaluated ⁴²  and arranged ⁴³  many proverbs.

12:10 The Teacher sought to find delightful ⁴⁴  words,

and to write ⁴⁵  accurately truthful sayings. ⁴⁶ 

12:11 The words of the sages are like prods, ⁴⁷ 

and the collected sayings are like firmly fixed nails;

they are given by one shepherd.

Roma 10:14-15

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ⁴⁸ ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely ⁴⁹  is the arrival ⁵⁰  of those who proclaim the good news.” ⁵¹ 

Efesus 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ⁵²  that it may give grace to those who hear.

[3:15]  ¹ tn Heb “all of your desires cannot compare with her.”

[3:15]  ² tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.

[3:15]  ³ tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”

[3:15]  ⁴ tn Heb “All of your desires do not compare with her.”

[8:11]  ⁵ tn The verb יִשְׁווּ (yishvu, from שָׁוָה, shavah) can be rendered “are not comparable” or in a potential nuance “cannot be compared” with her.

[10:20]  ⁶ tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.

[10:20]  ⁷ tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[10:20]  ⁸ tn Or “pure”; Heb “choice.”

[10:20]  ⁹ tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).

[10:20]  ¹⁰ tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.

[10:21]  ¹¹ tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

[10:21]  ¹² tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.

[10:21]  ¹³ tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.

[10:21]  ¹⁴ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

[15:7]  ¹⁵ tc The verb of the first colon is difficult because it does not fit the second very well – a heart does not “scatter” or “spread” knowledge. On the basis of the LXX, C. H. Toy (Proverbs [ICC], 305) suggests a change to יִצְּרוּ (yitsÿru, “they preserve”). The Greek evidence, however, is not strong. For the second line the LXX has “hearts of fools are not safe,” apparently taking לֹא־כֵן (lo’-khen) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.

[15:7]  ¹⁶ sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”

[15:23]  ¹⁷ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ¹⁸ tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.

[15:23]  ¹⁹ tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.

[16:16]  ²⁰ tn The form קְנֹה (qÿnoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative – both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [qÿnot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).

[16:16]  ²¹ tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”

[16:21]  ²² tn Heb “wise of heart” (so NRSV).

[16:21]  ²³ tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.

[16:21]  ²⁴ tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).

[16:21]  ²⁵ tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[16:24]  ²⁶ 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.

[16:24]  ²⁷ sn The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land – “a land flowing with milk and honey” (Deut 6:3).

[16:24]  ²⁸ sn Two predicates are added to qualify the metaphor: The pleasant words are “sweet” and “healing.” “Soul” includes in it the appetites, physical and spiritual; and so sweet to the “soul” would summarize all the ways pleasant words give pleasure. “Bones” is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan’s eyes brightened when he ate from the honeycomb (1 Sam 14:27).

[25:12]  ²⁹ sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.

[25:12]  ³⁰ tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”

[28:13]  ³¹ tc The LXX has “its way, apparently reading דַּרְכָה (darkhah) in place of עֶרְכָּהּ (’erkah, “place”). This is adopted by most modern commentators. But R. Gordis (Job, 308) shows that this change is not necessary, for עֶרֶךְ (’erekh) in the Bible means “order; row; disposition,” and here “place.” An alternate meaning would be “worth” (NIV, ESV).

[28:14]  ³² sn The תְּהוֹם (tÿhom) is the “deep” of Gen 1:2, the abyss or primordial sea. It was always understood to be a place of darkness and danger. As remote as it is, it asserts that wisdom is not found there (personification). So here we have the abyss and the sea, then death and destruction – but they are not the places that wisdom resides.

[28:14]  ³³ tn The בּ (bet) preposition is taken here to mean “with” in the light of the parallel preposition.

[28:16]  ³⁴ tn The word actually means “weighed,” that is, lifted up on the scale and weighed, in order to purchase.

[28:16]  ³⁵ tn The exact identification of these stones is uncertain. Many recent English translations, however, have “onyx” and “sapphires.”

[28:17]  ³⁶ tn The word is from זָכַךְ (zakhakh, “clear”). It describes a transparent substance, and so “glass” is an appropriate translation. In the ancient world it was precious and so expensive.

[28:17]  ³⁷ tc The MT has “vase”; but the versions have a plural here, suggesting jewels of gold.

[28:18]  ³⁸ tn The word מֶשֶׁךְ (meshekh) comes from a root meaning “to grasp; to seize; to hold,” and so the derived noun means “grasping; acquiring; taking possession,” and therefore, “price” (see the discussion in R. Gordis, Job, 309). Gray renders it “acquisition” (so A. Cohen, AJSL 40 [1923/24]: 175).

[28:18]  ³⁹ tn In Lam 4:7 these are described as red, and so have been identified as rubies (so NIV) or corals.

[28:19]  ⁴⁰ tn Or “Ethiopia.” In ancient times this referred to the region of the upper Nile, rather than modern Ethiopia (formerly known as Abyssinia).

[12:9]  ⁴¹ sn Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29–31.

[12:9]  ⁴² tn Heb “he weighed and studied.” The verbs וְאִזֵּן וְחִקֵּר (vÿ’izzen vekhiqqer, “he weighed and he explored”) form a hendiadys (a figurative expression in which two separate terms used in combination to convey a single idea): “he studiously weighed” or “carefully evaluated.” The verb וְאִזֵּן (conjunction + Piel perfect 3rd person masculine singular from II אָזַן (’azan) “to weigh; to balance”) is related to the noun מֹאזֵן (mo’zen) “balances; scales” used for weighing money or commercial items (e.g., Jer 32:10; Ezek 5:1). This is the only use of the verb in the OT. In this context, it means “to weigh” = “to test; to prove” (BDB 24 s.v. מאזן) or “to balance” (HALOT 27 II אָזַן). Cohen suggests, “He made an examination of the large number of proverbial sayings which had been composed, testing their truth and worth, to select those which he considered deserving of circulation” (A. Cohen, The Five Megilloth [SoBB], 189).

[12:9]  ⁴³ tn The verb תָּקַן (taqan, “to make straight”) connotes “to put straight” or “to arrange in order” (HALOT 1784 s.v. תקן; BDB 1075 s.v. תָּקַן).This may refer to Qoheleth’s activity in compiling a collection of wisdom sayings in an orderly manner, or writing the wisdom sayings in a straightforward, direct manner.

[12:10]  ⁴⁴ tn In the construct phrase דִּבְרֵי־חֵפֶץ (divre-khefets, “words of delight”) the noun חֵפֶץ (“delight”) functions as an attributive genitive (“delightful words”) or a genitive of estimation or worth (“words viewed as delightful by Qoheleth” or “words that he took delight in”). For another example of a genitive of estimation of worth, see זִבְחֵי אֱלֹהִים (zivkhe ’elohim) “sacrifices of God” = “sacrifices viewed as acceptable to God” (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.

[12:10]  ⁴⁵ tc The consonantal form וכתוב has been revocalized in three ways: (1) The Masoretes read וְכָתוּב (vÿkhatuv, conjunction + Qal passive participle ms from כָּתַב, katav, “to write”): “Qoheleth sought to find pleasant words, what was written uprightly, namely, words of truth.” This is supported by the LXX’s καὶ γεγραμμένον (kai gegrammenon, conjunction + masculine accusative singular perfect passive participle from γράφω, grafw, “to write). (2) The BHS editors suggest the vocalization וְכָתוֹב (vÿkhatov, conjunction + Qal infinitive absolute). The infinitive וְכָתוֹב (“and to write”) in the B-line would parallel the infinitive of purpose לִמְצֹא (limtso’, “to find”) in the A-line: “Qoheleth sought to find pleasant words, and to write accurately words of truth.” (3) Several medieval Hebrew mss preserve an alternate textual tradition of וְכָתַב (vÿkhatav, conjunction + Qal perfect 3rd person masculine singular). This is reflected in the Greek versions (Aquila and Symmachus), Syriac Peshitta and Vulgate. The major English versions are divided among these three textual options: (1) וְכָתוּב (Qal passive participle): “and that which was written was upright, even words of truth” (KJV); “and that which was written uprightly, even words of truth” (ASV); “and, written by the upright, words of truth” (YLT); “but what he wrote was the honest truth” (NEB); “and what he wrote was upright and true” (NIV). (2) וְכָתוֹב (Qal infinitive absolute): “and to write words of truth correctly” (NASB); “and to write correctly the reliable words of truth” (MLB); “and to write down true sayings with precision” (NAB). (3) וְכָתַב (Qal perfect 3rd person masculine singular): “and uprightly he wrote words of truth” (RSV); “and he wrote words of truth plainly” (NRSV); “even as he put down plainly what was true” (Moffatt); “and he wrote words most right, and full of truth” (Douay); and “and he recorded genuinely truthful sayings” (NJPS). The editors of the Jerusalem Hebrew Bible project favor וְכָתוֹב “and to write” (option 2): see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596–97.

[12:10]  ⁴⁶ tn The construct phrase דִּבְרֵי אֱמֶת (divre ’emet, “words of truth”) is a genitive of content (“words containing truth”) or an attributive genitive (“truthful words”). Depending upon the vocalization of וכתוב, the phrase functions in one of two ways: (1) as direct object of וְכָתוֹב יֹשֶׁר (vÿkhatov yosher) “and he accurately wrote truthful words”; or (2) in apposition to וְכָתוּב יֹשֶׁר (vÿkhatuv yosher) “and what is written uprightly, namely, truthful words.”

[12:11]  ⁴⁷ tn Or “goads”; NCV “sharp sticks used to guide animals.” For further information see M. A. Fishbane, Biblical Interpretation, 29–32.

[10:14]  ⁴⁸ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:15]  ⁴⁹ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ⁵⁰ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ⁵¹ sn A quotation from Isa 52:7; Nah 1:15.

[4:29]  ⁵² tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.