Amsal 1:7

Introduction to the Theme of the Book

1:7 Fearing the Lord ¹  is the beginning ²  of moral knowledge, ³ 

but ⁴  fools ⁵  despise ⁶  wisdom and instruction. ⁷ 

Amsal 2:1-6

Benefits of Seeking Wisdom ⁸ 

2:1 My child, ⁹  if ¹⁰  you receive my words,

and store up ¹¹  my commands within you,

2:2 by making ¹²  your ear ¹³  attentive to wisdom,

and ¹⁴  by turning ¹⁵  your heart ¹⁶  to understanding,

2:3 indeed, if ¹⁷  you call out for ¹⁸  discernment ¹⁹  –

raise your voice ²⁰  for understanding –

2:4 if ²¹  you seek ²²  it like silver, ²³ 

and search for it ²⁴  like hidden treasure,

2:5 then you will understand ²⁵  how to fear the Lord, ²⁶ 

and you will discover ²⁷  knowledge ²⁸  about God. ²⁹ 

2:6 For ³⁰  the Lord gives ³¹  wisdom,

and from his mouth ³²  comes ³³  knowledge and understanding.

Amsal 4:5-6

4:5 Acquire wisdom, acquire understanding;

do not forget and do not turn aside from the words I speak. ³⁴ 

4:6 Do not forsake wisdom, ³⁵  and she will protect you;

love her, and she will guard you.

Amsal 8:17

8:17 I love ³⁶  those who love me,

and those who seek me find me.

Matius 13:11

13:11 He replied, ³⁷  “You have been given ³⁸  the opportunity to know ³⁹  the secrets ⁴⁰  of the kingdom of heaven, but they have not.

Yohanes 3:19-21

3:19 Now this is the basis for judging: ⁴¹  that the light has come into the world and people ⁴²  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ⁴³ 

Yohanes 8:45-47

8:45 But because I am telling you ⁴⁴  the truth, you do not believe me. 8:46 Who among you can prove me guilty ⁴⁵  of any sin? ⁴⁶  If I am telling you ⁴⁷  the truth, why don’t you believe me? 8:47 The one who belongs to ⁴⁸  God listens and responds ⁴⁹  to God’s words. You don’t listen and respond, ⁵⁰  because you don’t belong to God.” ⁵¹ 

Roma 2:7-8

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ⁵²  wrath and anger to those who live in selfish ambition ⁵³  and do not obey the truth but follow ⁵⁴  unrighteousness.

Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ⁵⁵  from the heart that pattern ⁵⁶  of teaching you were entrusted to,

Roma 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Kolose 1:22

1:22 but now he has reconciled you ⁵⁷  by his physical body through death to present you holy, without blemish, and blameless before him –

Yakobus 1:16-18

1:16 Do not be led astray, my dear brothers and sisters. ⁵⁸  1:17 All generous giving and every perfect gift ⁵⁹  is from above, coming down ⁶⁰  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁶¹  1:18 By his sovereign plan he gave us birth ⁶²  through the message of truth, that we would be a kind of firstfruits of all he created.

[1:7]  ¹ tn Heb “fear of the Lord.” The expression יְהוָה יִרְאַת (yir’at yÿhvah, “fear of Yahweh”) is a genitive-construct in which יְהוָה (“the Lord”) functions as an objective genitive: He is the object of fear. The term יָרַא (yara’) is the common word for fear in the OT and has a basic three-fold range of meanings: (1) “dread; terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will – the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).

[1:7]  ² tn The noun רֵאשִׁית (re’shit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.

[1:7]  ³ tn Heb “knowledge.” The noun דָּעַת (da’at, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).

[1:7]  ⁴ tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.

[1:7]  ⁵ tn The term אֱוִיל (’evil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).

[1:7]  ⁶ tn The verb of בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.

[1:7]  ⁷ sn Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).

[2:1]  ⁸ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ⁹ tn Heb “my son.”

[2:1]  ¹⁰ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ¹¹ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[2:2]  ¹² tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ¹³ sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).

[2:2]  ¹⁴ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ¹⁵ tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.

[2:2]  ¹⁶ tn Or “mind” (the center of the will, the choice).

[2:3]  ¹⁷ 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]  ¹⁸ tn Heb “summon.”

[2:3]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ²⁸ 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]  ²⁹ tn Heb “knowledge of God.” The noun is an objective genitive.

[2:6]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[4:5]  ³⁴ tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”

[4:5]  sn The verse uses repetition for the imperative “acquire” to underscore the importance of getting wisdom; it then uses two verb forms for the one prepositional phrase to stress the warning.

[4:6]  ³⁵ tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.

[8:17]  ³⁶ sn In contrast to the word for “hate” (שָׂנֵא, shaneh) the verb “love” (אָהֵב, ’ahev) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom.

[13:11]  ³⁷ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ³⁸ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ³⁹ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ⁴⁰ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[3:19]  ⁴¹ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ⁴² tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[3:21]  ⁴³ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[8:45]  ⁴⁴ tn Or “because I tell you.”

[8:46]  ⁴⁵ tn Or “can convict me.”

[8:46]  ⁴⁶ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ⁴⁷ tn Or “if I tell you.”

[8:47]  ⁴⁸ tn Grk “who is of.”

[8:47]  ⁴⁹ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ⁵⁰ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ⁵¹ tn Grk “you are not of God.”

[2:8]  ⁵² tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁵³ tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁵⁴ tn Grk “are persuaded by, obey.”

[6:17]  ⁵⁵ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ⁵⁶ tn Or “type, form.”

[1:22]  ⁵⁷ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:16]  ⁵⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ⁵⁹ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁶⁰ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁶¹ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:18]  ⁶² tn Grk “Having willed, he gave us birth.”