Proverbs 3:3-4

3:3 Do not let truth and mercy ¹  leave you;

bind them around your neck,

write them on the tablet of your heart. ² 

3:4 Then you will find ³  favor and good understanding, ⁴ 

in the sight of God and people. ⁵ 

Exodus 12:10

12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning.

Acts 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 ⁶  him ruler over Egypt and over all his household.

Romans 14:18

14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ⁷ 

Romans 15:31

15:31 Pray ⁸  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

¹ tn The two words חֶסֶד וֶאֶמֶת (khesed ve’emet, “mercy and truth”) form a nominal hendiadys, the second word becoming an adjective: “faithful covenant love” or “loyal [covenant] love and faithfulness.”

² sn This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.

³ tn The form וּמְצָא (umÿtsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).

⁴ tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel-tov, “good understanding”) to שֵׁם־טוֹב (shem-tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.

⁵ tn Heb “man.”

⁶ tn Or “appointed.” See Gen 41:41-43.

⁷ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

⁸ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.