Kejadian 41:38-39

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ¹  one in whom the Spirit of God is present?” ²  41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ³  as you are!

Keluaran 36:1-2

36:1 So Bezalel and Oholiab and every skilled person ⁴  in whom the Lord has put skill ⁵  and ability ⁶  to know how ⁷  to do all the work for the service ⁸  of the sanctuary are to do the work ⁹  according to all that the Lord has commanded.”

36:2 Moses summoned ¹⁰  Bezalel and Oholiab and every skilled person in whom ¹¹  the Lord had put skill – everyone whose heart stirred him ¹²  to volunteer ¹³  to do the work,

Bilangan 27:16-17

27:16 “Let the Lord, the God of the spirits of all humankind, ¹⁴  appoint ¹⁵  a man over the community, 27:17 who will go out before them, and who will come in before them, ¹⁶  and who will lead them out, and who will bring them in, so that ¹⁷  the community of the Lord may not be like sheep that have no shepherd.”

Bilangan 27:1

Special Inheritance Laws

27:1 ¹⁸ Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, ¹⁹  the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Bilangan 22:12

22:12 But God said to Balaam, “You must not go with them; you must not curse the people, ²⁰  for they are blessed.” ²¹ 

Bilangan 29:19

29:19 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings.

Bilangan 29:2

29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.

Bilangan 1:8-12

1:8 from Issachar, Nethanel son of Zuar;

1:9 from Zebulun, Eliab son of Helon;

1:10 from the sons of Joseph:

from Ephraim, Elishama son of Ammihud;

from Manasseh, Gamaliel son of Pedahzur;

1:11 from Benjamin, Abidan son of Gideoni;

1:12 from Dan, Ahiezer son of Ammishaddai;

Mazmur 119:73

י (Yod)

119:73 Your hands made me and formed me. ²² 

Give me understanding so that I might learn ²³  your commands.

Mazmur 119:125

119:125 I am your servant. Give me insight,

so that I can understand ²⁴  your rules.

Mazmur 119:144

119:144 Your rules remain just. ²⁵ 

Give me insight so that I can live. ²⁶ 

Mazmur 143:8-9

143:8 May I hear about your loyal love in the morning, ²⁷ 

for I trust in you.

Show me the way I should go, ²⁸ 

because I long for you. ²⁹ 

143:9 Rescue me from my enemies, O Lord!

I run to you for protection. ³⁰ 

Amsal 2:3-6

2:3 indeed, if ³¹  you call out for ³²  discernment ³³  –

raise your voice ³⁴  for understanding –

2:4 if ³⁵  you seek ³⁶  it like silver, ³⁷ 

and search for it ³⁸  like hidden treasure,

2:5 then you will understand ³⁹  how to fear the Lord, ⁴⁰ 

and you will discover ⁴¹  knowledge ⁴²  about God. ⁴³ 

2:6 For ⁴⁴  the Lord gives ⁴⁵  wisdom,

and from his mouth ⁴⁶  comes ⁴⁷  knowledge and understanding.

Yesaya 28:26

28:26 His God instructs him;

he teaches him the principles of agriculture. ⁴⁸ 

Daniel 1:17

1:17 Now as for these four young men, God endowed them with knowledge and skill in all sorts of literature and wisdom – and Daniel had insight into all kinds of visions and dreams.

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.

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ⁵¹ 

Yohanes 14:26

14:26 But the Advocate, ⁵²  the Holy Spirit, whom the Father will send in my name, will teach you ⁵³  everything, ⁵⁴  and will cause you to remember everything ⁵⁵  I said to you.

Yohanes 16:13

16:13 But when he, ⁵⁶  the Spirit of truth, comes, he will guide ⁵⁷  you into all truth. ⁵⁸  For he will not speak on his own authority, ⁵⁹  but will speak whatever he hears, and will tell you ⁶⁰  what is to come. ⁶¹ 

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 ⁶²  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?” ⁶³ 

Kolose 1:8

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

Efesus 1:17-18

1:17 I pray that ⁶⁴  the God of our Lord Jesus Christ, the Father of glory, ⁶⁵  may give you spiritual wisdom and revelation ⁶⁶  in your growing knowledge of him, ⁶⁷  1:18 – since the eyes of your ⁶⁸  heart have been enlightened ⁶⁹  – so that you may know what is the hope of his calling, ⁷⁰  what is the wealth of his glorious ⁷¹  inheritance in the saints,

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁷²  have not ceased praying for you and asking God ⁷³  to fill ⁷⁴  you with the knowledge of his will in all spiritual wisdom and understanding,

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 3:15

3:15 Such ⁷⁵  wisdom does not come ⁷⁶  from above but is earthly, natural, ⁷⁷  demonic.

Yakobus 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁷⁸  full of mercy and good fruit, ⁷⁹  impartial, and not hypocritical. ⁸⁰ 

Yakobus 3:1

The Power of the Tongue

3:1 Not many of you should become teachers, my brothers and sisters, ⁸¹  because you know that we will be judged more strictly. ⁸² 

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

[41:38]  ¹ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ² tn The rhetorical question expects the answer “No, of course not!”

[41:39]  ³ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[36:1]  ⁴ tn Heb “wise of [in] heart.”

[36:1]  ⁵ tn Heb “wisdom.”

[36:1]  ⁶ tn Heb “understanding, discernment.”

[36:1]  ⁷ tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.

[36:1]  ⁸ tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”

[36:1]  ⁹ tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.

[36:2]  ¹⁰ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ¹¹ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ¹² tn Or “whose heart was willing.”

[36:2]  ¹³ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.

[27:16]  ¹⁴ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

[27:16]  ¹⁵ tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

[27:17]  ¹⁶ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

[27:17]  ¹⁷ tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

[27:1]  ¹⁸ sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.

[27:1]  ¹⁹ tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.

[22:12]  ²⁰ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

[22:12]  ²¹ tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[119:73]  ²² tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.

[119:73]  ²³ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:125]  ²⁴ tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:144]  ²⁵ tn Heb “just are your rules forever.”

[119:144]  ²⁶ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[143:8]  ²⁷ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

[143:8]  sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

[143:8]  ²⁸ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

[143:8]  ²⁹ tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).

[143:9]  ³⁰ tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.

[2:3]  ³¹ 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]  ³² tn Heb “summon.”

[2:3]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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 Lord.

[2:5]  ⁴⁰ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ⁴¹ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ⁴² 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]  ⁴³ tn Heb “knowledge of God.” The noun is an objective genitive.

[2:6]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[28:26]  ⁴⁸ tn Heb “he teaches him the proper way, his God instructs him.”

[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.”

[24:45]  ⁵¹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[14:26]  ⁵² tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ⁵³ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ⁵⁴ tn Grk “all things.”

[14:26]  ⁵⁵ tn Grk “all things.”

[16:13]  ⁵⁶ tn Grk “that one.”

[16:13]  ⁵⁷ tn Or “will lead.”

[16:13]  ⁵⁸ sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.

[16:13]  ⁵⁹ tn Grk “speak from himself.”

[16:13]  ⁶⁰ tn Or will announce to you.”

[16:13]  ⁶¹ tn Grk “will tell you the things to come.”

[7:10]  ⁶² tn Or “appointed.” See Gen 41:41-43.

[7:1]  ⁶³ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[1:17]  ⁶⁴ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ⁶⁵ tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ⁶⁶ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ⁶⁷ tn Grk “in the knowledge of him.”

[1:17]  sn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, “your…knowledge”). Further, the author’s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, “your growing knowledge of him”).

[1:18]  ⁶⁸ tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì⁴⁶ B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.

[1:18]  tn Grk “the.”

[1:18]  ⁶⁹ tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.

[1:18]  ⁷⁰ tn Or “the hope to which he has called you.”

[1:18]  sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives – the past (calling), the future (inheritance), and the present (power toward us who believe).

[1:18]  ⁷¹ tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”

[1:9]  ⁷² tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁷³ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁷⁴ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[3:15]  ⁷⁵ tn Grk “This.”

[3:15]  ⁷⁶ tn Grk “come down”; “descend.”

[3:15]  ⁷⁷ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[3:17]  ⁷⁸ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁷⁹ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁸⁰ tn Or “sincere.”

[3:1]  ⁸¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:1]  ⁸² tn Grk “will receive a greater judgment.”