Amsal 4:21-22

4:21 Do not let them depart ¹  from your sight,

guard ²  them within your heart; ³ 

4:22 for they are life to those who find them

and healing to one’s entire body. ⁴ 

Amsal 2:10-12

2:10 For wisdom will enter your heart, ⁵ 

and moral knowledge ⁶  will be attractive ⁷  to you. ⁸ 

2:11 Discretion ⁹  will protect you, ¹⁰ 

understanding will guard you,

2:12 to deliver ¹¹  you from the way of the wicked, ¹² 

from those ¹³  speaking perversity, ¹⁴ 

Efesus 3:17

3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,

Efesus 3:2

3:2 if indeed ¹⁵  you have heard of the stewardship ¹⁶  of God’s grace that was given to me for you,

Efesus 2:10

2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ¹⁷ 

[4:21]  ¹ tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).

[4:21]  ² tn Or “keep” (so KJV, NIV, NRSV and many others).

[4:21]  ³ sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”

[4:22]  ⁴ tn Heb “to all of his flesh.”

[2:10]  ⁵ tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.

[2:10]  ⁶ tn Heb “knowledge.” For the noun דַּעַת (da’at), see the note on 1:7.

[2:10]  ⁷ tn Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.

[2:10]  ⁸ tn Heb “your soul.” The term נַפְשְׁךָ (nafshÿkha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).

[2:11]  ⁹ tn The word מְזִמָּה (mÿzimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).

[2:11]  ¹⁰ tn Heb “will watch over you.”

[2:12]  ¹¹ tn The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.

[2:12]  ¹² tn The term “wicked” (רַע, ra’) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”

[2:12]  ¹³ tn Heb “man.” The singular noun אִישׁ (’ish, “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.

[2:12]  ¹⁴ tn Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.

[3:2]  ¹⁵ sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ¹⁶ tn Or “administration,” “dispensation,” “commission.”

[2:10]  ¹⁷ tn Grk “so that we might walk in them” (or “by them”).

[2:10]  sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.