Discovery Box2 Chronicles 9:2
Context9:2 Solomon answered all her questions; there was no question too complex for the king. 1
Proverbs 1:5-6
Context1:5 (Let the wise also 2 hear 3 and gain 4 instruction,
and let the discerning 5 acquire 6 guidance! 7 )
1:6 To discern 8 the meaning of 9 a proverb and a parable, 10
the sayings of the wise 11 and their 12 riddles. 13
Proverbs 13:20
Context13:20 The one who associates 14 with the wise grows wise,
but a companion of fools suffers harm. 15
Isaiah 42:16
Context42:16 I will lead the blind along an unfamiliar way; 16
I will guide them down paths they have never traveled. 17
I will turn the darkness in front of them into light,
and level out the rough ground. 18
This is what I will do for them.
I will not abandon them.
Matthew 13:11
Context13:11 He replied, 19 “You have been given 20 the opportunity to know 21 the secrets 22 of the kingdom of heaven, but they have not.
John 7:17
Context7:17 If anyone wants to do God’s will, 23 he will know about my teaching, whether it is from God or whether I speak from my own authority. 24
John 7:1
Context7:1 After this 25 Jesus traveled throughout Galilee. 26 He 27 stayed out of Judea 28 because the Jewish leaders 29 wanted 30 to kill him.
Colossians 1:1
Context1:1 From Paul, 31 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 2:3
Context2:3 in whom are hidden all the treasures of wisdom and knowledge.
[9:2] 1 tn Heb “Solomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.” If riddles are specifically in view (see v. 1), then one might translate, “Solomon explained to her all her riddles; there was no riddle too complex for the king.”
[1:5] 2 tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[1:5] 3 tn The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (vÿyosef, “Let him add!”).
[1:5] 5 tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book.
[1:5] 6 tn The Hiphil verb וְיוֹסֶף (vÿyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).
[1:5] 7 tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).
[1:6] 8 tn The infinitive construct + ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.
[1:6] 9 tn The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.
[1:6] 10 tn The noun מְלִיצָה (mÿlitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539 s.v.; HALOT 590 s.v.). The related noun מֵלִיץ means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.
[1:6] 11 tn This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”
[1:6] 12 tn The term “their” does not appear in the Hebrew text, but seems to be implied; it is supplied in the translation for the sake of clarity and smoothness.
[1:6] 13 tn The noun חִידָה (khidah, “riddle”) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see BDB 295 s.v. and HALOT 309 s.v. If this is related to Arabic hada (“to turn aside, avoid”), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.
[13:20] 14 tn Heb “walks.” When used with the preposition אֶת (’et, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.
[13:20] 15 tn The verb form יֵרוֹעַ (yeroa’) is the Niphal imperfect of רָעַע (ra’a’), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).
[42:16] 16 tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”
[42:16] 17 tn Heb “in paths they do not know I will make them walk.”
[42:16] 18 tn Heb “and the rough ground into a level place.”
[13:11] 19 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] 20 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] 21 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] 22 tn Grk “the mysteries.”
[7:17] 24 tn Grk “or whether I speak from myself.”
[7:1] 25 sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of
[7:1] 26 tn Grk “Jesus was traveling around in Galilee.”
[7:1] 27 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
[7:1] 28 tn Grk “he did not want to travel around in Judea.”
[7:1] 29 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.
[7:1] 30 tn Grk “were seeking.”
[1:1] 31 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
