111:10 To obey the Lord is the fundamental principle for wise living; 3
all who carry out his precepts acquire good moral insight. 4
He will receive praise forever. 5
1:7 Fearing the Lord 6 is the beginning 7 of moral knowledge, 8
but 9 fools 10 despise 11 wisdom and instruction. 12
9:10 The beginning 13 of wisdom is to fear the Lord, 14
and acknowledging 15 the Holy One 16 is understanding.
12:13 Having heard everything, I have reached this conclusion: 17
Fear God and keep his commandments,
because this is the whole duty 18 of man.
3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. 19 3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such 20 wisdom does not come 21 from above but is earthly, natural, 22 demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, 23 full of mercy and good fruit, 24 impartial, and not hypocritical. 25
1 tn Heb “it is wisdom and understanding.”
2 tn Heb “wise and understanding.”
3 tn Heb “the beginning of wisdom [is] the fear of the
4 tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.
5 tn Heb “his praise stands forever.”
6 tn Heb “fear of the
7 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
8 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”).
9 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.
10 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).
11 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.
12 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”).
13 sn The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִׁית (re’shit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).
14 tn Heb “fear of the
15 tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).
16 tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the
17 tn Heb “The end of the matter, everything having been heard.”
18 tn Heb “This is all men”; or “This is the whole of man.” The phrase זֶה כָּל־הָאָדָם (zeh kol-ha’adam, “this is all men”) features rhetorical elision of a key word. The ambiguity over the elided word has led to no less than five basic approaches: (1) “this is the whole duty of man” (KJV, ASV, RSV, NAB, NIV); (2) “this is the duty of all men” (MLB, ASV margin, RSV margin); (3) “this applies to all men” (NASB, NJPS); (4) “this is the whole duty of all men” (NRSV, Moffatt); and (5) “there is no more to man than this” (NEB). The four-fold repetition of כֹּל (kol, “all”) in 12:13-14 suggests that Qoheleth is emphasizing the “bottom line,” that is, the basic duty of man is simply to fear and obey God: After “all” (כֹּל) has been heard in the book, his conclusion is that the “whole” (כֹּל) duty of man is to obey God because God will bring “all” (כֹּל) acts into judgment, including “all” (כֹּל) that is hidden, whether good or bad. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596.
19 tn Grk “works in the gentleness of wisdom.”
20 tn Grk “This.”
21 tn Grk “come down”; “descend.”
22 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.
23 tn Or “willing to yield,” “open to persuasion.”
24 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”
25 tn Or “sincere.”