Deuteronomy 4:6

4:6 So be sure to do them, because this will testify of your wise understanding ¹  to the people who will learn of all these statutes and say, “Indeed, this great nation is a very wise ²  people.”

Deuteronomy 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ³  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ⁴  is giving you.

Deuteronomy 3:9-12

3:9 (the Sidonians ⁵  call Hermon Sirion ⁶  and the Amorites call it Senir), ⁷  3:10 all the cities of the plateau, all of Gilead and Bashan as far as Salecah ⁸  and Edrei, ⁹  cities of the kingdom of Og in Bashan. 3:11 Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy ¹⁰  that his sarcophagus ¹¹  was made of iron. ¹²  Does it not, indeed, still remain in Rabbath ¹³  of the Ammonites? It is thirteen and a half feet ¹⁴  long and six feet ¹⁵  wide according to standard measure.) ¹⁶ 

Distribution of the Transjordanian Allotments

3:12 This is the land we brought under our control at that time: The territory extending from Aroer ¹⁷  by the Wadi Arnon and half the Gilead hill country with its cities I gave to the Reubenites and Gadites. ¹⁸ 

Job 28:28

28:28 And he said to mankind,

‘The fear of the Lord ¹⁹  – that is wisdom,

and to turn away from evil is understanding.’” ²⁰ 

Psalms 111:10

111:10 To obey the Lord is the fundamental principle for wise living; ²¹ 

all who carry out his precepts acquire good moral insight. ²² 

He will receive praise forever. ²³ 

Psalms 119:27

119:27 Help me to understand what your precepts mean! ²⁴ 

Then I can meditate ²⁵  on your marvelous teachings. ²⁶ 

Proverbs 2:5

2:5 then you will understand ²⁷  how to fear the Lord, ²⁸ 

and you will discover ²⁹  knowledge ³⁰  about God. ³¹ 

Proverbs 14:8

14:8 The wisdom of the shrewd person ³²  is to discern ³³  his way,

but the folly of fools is deception. ³⁴ 

Proverbs 23:23

23:23 Acquire ³⁵  truth and do not sell it –

wisdom, and discipline, and understanding.

Jeremiah 4:22

4:22 The Lord answered, ³⁶ 

“This will happen ³⁷  because my people are foolish.

They do not know me.

They are like children who have no sense. ³⁸ 

They have no understanding.

They are skilled at doing evil.

They do not know how to do good.”

John 7:17

7:17 If anyone wants to do God’s will, ³⁹  he will know about my teaching, whether it is from God or whether I speak from my own authority. ⁴⁰ 

Romans 12:2

12:2 Do not be conformed ⁴¹  to this present world, ⁴²  but be transformed by the renewing of your mind, so that you may test and approve ⁴³  what is the will of God – what is good and well-pleasing and perfect.

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁴⁴  have not ceased praying for you and asking God ⁴⁵  to fill ⁴⁶  you with the knowledge of his will in all spiritual wisdom and understanding,

Colossians 1:1

Salutation

1:1 From Paul, ⁴⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:1-3

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray ⁴⁸  for us too, that ⁴⁹  God may open a door for the message ⁵⁰  so that we may proclaim ⁵¹  the mystery of Christ, for which I am in chains. ⁵² 

Colossians 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁵³  from among the dead, so that he himself may become first in all things. ⁵⁴ 

Colossians 1:1

Salutation

1:1 From Paul, ⁵⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

[4:6]  ¹ tn Heb “it is wisdom and understanding.”

[4:6]  ² tn Heb “wise and understanding.”

[4:1]  ³ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ⁴ tn Heb “fathers” (also in vv. 31, 37).

[3:9]  ⁵ sn Sidonians were Phoenician inhabitants of the city of Sidon (now in Lebanon), about 47 mi (75 km) north of Mount Carmel.

[3:9]  ⁶ sn Sirion. This name is attested in the Ugaritic texts as sryn. See UT 495.

[3:9]  ⁷ sn Senir. Probably this was actually one of the peaks of Hermon and not the main mountain (Song of Songs 4:8; 1 Chr 5:23). It is mentioned in a royal inscription of Shalmaneser III of Assyria (saniru; see ANET 280).

[3:10]  ⁸ sn Salecah. Today this is known as Salkhad, in Jordan, about 31 mi (50 km) east of the Jordan River in the Hauran Desert.

[3:10]  ⁹ sn Edrei. See note on this term in 3:1.

[3:11]  ¹⁰ tn Heb “Behold” (הִנֵּה, hinneh).

[3:11]  ¹¹ tn The Hebrew term עֶרֶשׂ (’eres), traditionally translated “bed” (cf. NAB, NIV, NRSV, NLT) is likely a basaltic (volcanic) stone sarcophagus of suitable size to contain the coffin of the giant Rephaite king. Its iron-like color and texture caused it to be described as an iron container. See A. Millard, “King Og’s Iron Bed: Fact or Fancy?” BR 6 (1990): 16-21, 44; cf. also NEB “his sarcophagus of basalt”; TEV, CEV “his coffin.”

[3:11]  ¹² tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.

[3:11]  ¹³ sn Rabbath. This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27; Jer 49:3) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means “great [one],” probably because of its political importance. The fact that the sarcophagus “still remain[ed]” there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size.

[3:11]  ¹⁴ tn Heb “nine cubits.” Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.

[3:11]  ¹⁵ tn Heb “four cubits.” This would be 6 ft (1.8 m) wide.

[3:11]  ¹⁶ tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).

[3:12]  ¹⁷ tn The words “the territory extending” are not in the Hebrew text; they are supplied in the translation for stylistic reasons.

[3:12]  ¹⁸ sn Reubenites and Gadites. By the time of Moses’ address the tribes of Reuben, Gad, and Manasseh had already been granted permission to settle in the Transjordan, provided they helped the other tribes subdue the occupants of Canaan (cf. Num 32:28-42).

[28:28]  ¹⁹ tc A number of medieval Hebrew manuscripts have YHWH (“Lord”); BHS has אֲדֹנָי (’adonay, “Lord”). As J. E. Hartley (Job [NICOT], 383) points out, this is the only occurrence of אֲדֹנָי (’adonay, “Lord”) in the book of Job, creating doubt for retaining it. Normally, YHWH is avoided in the book. “Fear of” (יִרְאַת, yir’at) is followed by שַׁדַּי (shadday, “Almighty”) in 6:14 – the only other occurrence of this term for “fear” in construct with a divine title.

[28:28]  ²⁰ tc Many commentators delete this verse because (1) many read the divine name Yahweh (translated “Lord”) here, and (2) it is not consistent with the argument that precedes it. But as H. H. Rowley (Job [NCBC], 185) points out, there is inconsistency in this reasoning, for many of the critics have already said that this chapter is an interpolation. Following that line of thought, then, one would not expect it to conform to the rest of the book in this matter of the divine name. And concerning the second difficulty, the point of this chapter is that wisdom is beyond human comprehension and control. It belongs to God alone. So the conclusion that the fear of the Lord is wisdom is the necessary conclusion. Rowley concludes: “It is a pity to rob the poem of its climax and turn it into the expression of unrelieved agnosticism.”

[111:10]  ²¹ tn Heb “the beginning of wisdom [is] the fear of the Lord.”

[111:10]  ²² 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.

[111:10]  ²³ tn Heb “his praise stands forever.”

[119:27]  ²⁴ tn Heb “the way of your precepts make me understand.”

[119:27]  ²⁵ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:27]  ²⁶ tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).

[2:5]  ²⁷ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ²⁸ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ²⁹ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ³⁰ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ³¹ tn Heb “knowledge of God.” The noun is an objective genitive.

[14:8]  ³² tn Or “the prudent [person]” (cf. KJV, NASB, NIV).

[14:8]  ³³ tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.

[14:8]  ³⁴ tn The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.

[23:23]  ³⁵ tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”

[4:22]  ³⁶ tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the Lord answers, giving the reason for the devastation Jeremiah foresees.

[4:22]  ³⁷ tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21.

[4:22]  ³⁸ tn Heb “They are senseless children.”

[7:17]  ³⁹ tn Grk “his will.”

[7:17]  ⁴⁰ tn Grk “or whether I speak from myself.”

[12:2]  ⁴¹ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁴² tn Grk “to this age.”

[12:2]  ⁴³ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:9]  ⁴⁴ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁴⁵ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁴⁶ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:1]  ⁴⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:3]  ⁴⁸ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁴⁹ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ⁵⁰ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ⁵¹ tn Or “so that we may speak.”

[4:3]  ⁵² tn Or “in prison.”

[1:18]  ⁵³ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁵⁴ tn Grk “in order that he may become in all things, himself, first.”

[1:1]  ⁵⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.