Amsal 2:2-4

2:2 by making ¹  your ear ²  attentive to wisdom,

and ³  by turning ⁴  your heart ⁵  to understanding,

2:3 indeed, if ⁶  you call out for ⁷  discernment ⁸  –

raise your voice ⁹  for understanding –

2:4 if ¹⁰  you seek ¹¹  it like silver, ¹² 

and search for it ¹³  like hidden treasure,

Amsal 4:5-7

4:5 Acquire wisdom, acquire understanding;

do not forget and do not turn aside from the words I speak. ¹⁴ 

4:6 Do not forsake wisdom, ¹⁵  and she will protect you;

love her, and she will guard you.

4:7 Wisdom is supreme ¹⁶  – so ¹⁷  acquire wisdom,

and whatever you acquire, ¹⁸  acquire understanding! ¹⁹ 

Amsal 10:1

The First Collection of Solomonic Proverbs ²⁰ 

10:1 The Proverbs of Solomon:

A wise child ²¹  makes a father rejoice, ²² 

but a foolish child ²³  is a grief to his mother. ²⁴ 

Amsal 16:16

16:16 How much better it is to acquire ²⁵  wisdom than gold;

to acquire understanding is more desirable ²⁶  than silver.

Amsal 17:16

17:16 Of what ²⁷  use is money in the hand of a fool, ²⁸ 

since he has no intention ²⁹  of acquiring wisdom? 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.

Mazmur 119:72

119:72 The law you have revealed is more important to me

than thousands of pieces of gold and silver. ⁴¹ 

Mazmur 119:127

119:127 For this reason ⁴²  I love your commands

more than gold, even purest gold.

Yesaya 55:1

The Lord Gives an Invitation

55:1 “Hey, ⁴³  all who are thirsty, come to the water!

You who have no money, come!

Buy and eat!

Come! Buy wine and milk

without money and without cost! ⁴⁴ 

Matius 13:44

Parables on the Kingdom of Heaven

13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.

Matius 13:46

13:46 When he found a pearl of great value, he went out and sold everything he had and bought it.

Filipi 3:7-8

3:7 But these assets I have come to regard as liabilities because of Christ. 3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ⁴⁵  – that I may gain Christ,

Wahyu 3:18

3:18 take my advice ⁴⁶  and buy gold from me refined by fire so you can become rich! Buy from me ⁴⁷  white clothing so you can be clothed and your shameful nakedness ⁴⁸  will not be exposed, and buy eye salve ⁴⁹  to put on your eyes so you can see!

[2:2]  ¹ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ² 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]  ³ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ⁴ 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]  ⁵ tn Or “mind” (the center of the will, the choice).

[2:3]  ⁶ 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]  ⁷ tn Heb “summon.”

[2:3]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[4:5]  ¹⁴ 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]  ¹⁵ tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.

[4:7]  ¹⁶ tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.

[4:7]  ¹⁷ tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.

[4:7]  ¹⁸ tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom – give everything for it (K&D 16:108).

[4:7]  ¹⁹ tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).

[10:1]  ²⁰ sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.

[10:1]  ²¹ tn Heb “son.”

[10:1]  ²² tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.

[10:1]  ²³ tn Heb “son.”

[10:1]  ²⁴ tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.

[16:16]  ²⁵ 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]  ²⁶ 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!”

[17:16]  ²⁷ tn Heb “why this?” The term זֶּה (zeh) is an enclitic use of the demonstrative pronoun for emphasis: “why ever” would this happen?

[17:16]  ²⁸ sn The sense seems to be “What good is money” since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.

[17:16]  ²⁹ tn Heb “there is no heart”; NASB “he has no (+ common TEV) sense”; NLT “has no heart for wisdom.”

[17:16]  ³⁰ sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505).

[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).

[119:72]  ⁴¹ tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”

[119:127]  ⁴² tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.

[55:1]  ⁴³ tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.

[55:1]  ⁴⁴ sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”

[3:8]  ⁴⁵ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[3:18]  ⁴⁶ tn Grk “I counsel you to buy.”

[3:18]  ⁴⁷ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ⁴⁸ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ⁴⁹ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).