Job 28:12

No Price Can Buy Wisdom

28:12 “But wisdom – where can it be found?

Where is the place of understanding?

Proverbs 2:6

2:6 For ¹  the Lord gives ²  wisdom,

and from his mouth ³  comes ⁴  knowledge and understanding.

Ecclesiastes 7:23-24

Human Wisdom is Limited

7:23 I have examined all this by wisdom;

I said, “I am determined ⁵  to comprehend this” ⁶  – but it was beyond my grasp. ⁷ 

7:24 Whatever has happened is beyond human ⁸  understanding; ⁹ 

it is far deeper than anyone can fathom. ¹⁰ 

Ecclesiastes 7:1

Life is Brief and Death is Certain!

7:1 A good reputation ¹¹  is better ¹²  than precious ¹³  perfume; ¹⁴ 

likewise, ¹⁵  the day of one’s ¹⁶  death ¹⁷  is better than the day of one’s birth. ¹⁸ 

Colossians 2:6-15

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ¹⁹  continue to live your lives ²⁰  in him, 2:7 rooted ²¹  and built up in him and firm ²²  in your ²³  faith just as you were taught, and overflowing with thankfulness. 2:8 Be careful not to allow anyone to captivate you ²⁴  through an empty, deceitful philosophy ²⁵  that is according to human traditions and the elemental spirits ²⁶  of the world, and not according to Christ. 2:9 For in him all the fullness of deity lives ²⁷  in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, ²⁸  with a circumcision performed by human hands, but by the removal ²⁹  of the fleshly body, ³⁰  that is, ³¹  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ³²  faith in the power ³³  of God who raised him from the dead. 2:13 And even though you were dead in your ³⁴  transgressions and in the uncircumcision of your flesh, he nevertheless ³⁵  made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed ³⁶  what was against us, a certificate of indebtedness ³⁷  expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 2:15 Disarming ³⁸  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ³⁹ 

James 1:5

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

James 1:17

1:17 All generous giving and every perfect gift ⁴⁰  is from above, coming down ⁴¹  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁴² 

[2:6]  ¹ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ² tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  ³ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ⁴ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[7:23]  ⁵ tn The cohortative אֶחְכָּמָה (’ekhkamah, from חָכַם, khakham,“to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life.

[7:23]  ⁶ tn Or “I am determined to become wise”

[7:23]  ⁷ tn Or “but it eluded me”; Heb “but it was far from me.”

[7:24]  ⁸ tn The word “human” does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:24]  ⁹ tn Heb “is far away.”

[7:24]  ¹⁰ tn Heb “It is deep, deep – who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See IBHS 233-34 §12.5a.

[7:1]  ¹¹ tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) is used metonymically for a person’s reputation (e.g., Prov 22:1; Deut 22:14, 19; Neh 6:13; also Gen 6:4; 12:2; 2 Sam 7:9; 8:13; 23:18, 22; 1 Chr 5:24; 12:31; 2 Chr 26:15; Neh 9:10; Isa 63:12, 14; Jer 32:20; Ezek 16:14; Dan 9:15); cf. HALOT 1549 s.v. שֵׁם D.2; BDB 1028 s.v. שֵׁם 2.b.

[7:1]  ¹² tn The comparative term טוֹב (tov, “better”) is repeated throughout 7:1-12. It introduces a series of “Better-than sayings,” particularly in 7:1-6 in which every poetic unit is introduced by טוֹב.

[7:1]  ¹³ tn Heb “good.” The repetition of טוֹב (tov, “good”) forms an inclusion (a structural device that rounds off the unit), while the two internal terms מִשֶּׁמֶן…שֵׁם (shem mishemen, “name …ointment”) create a paronomastic wordplay (see the note on the word “perfume”). The combination of these two sets of literary devices creates an AB:B'A' chiasm: מִשֶּׁמֶן טוֹב // שֵׁם טוֹב (tov shem // mishemen tov, e.g., “good name”// “ointment good”).

[7:1]  ¹⁴ tn Or “oil”; or “ointment.” The term שֶׁמֶן (shemen) refers to fragrant “perfume; cologne; ointment” (Amos 6:6; Eccl 10:1; Song 1:2 [1:3 HT]; 4:10); see HALOT 1568 s.v. שֶׁמֶן A.2.c. Bodily oils were expensive (1 Kgs 17:12; 2 Kgs 2:4). Possession of oils and perfumes was a sign of prosperity (Deut 32:8; 33:24; Job 29:6; Prov 21:17; Ezek 16:13, 20). Wearing colognes and oils was associated with joy (Ps 45:8; Eccl 9:8; Isa 61:3) because they were worn on festive occasions (Prov 27:9). The similar sounding terms “name” (שֵׁם, shem) and “perfume” (שֶׁמֶן) create a wordplay (paronomasia). See W. G. E. Watson, Classical Hebrew Poetry (JSOTSup), 242–43; J. J. Glück, “Paronomasia in Biblical Literature,” Semitics 1 (1970): 50–78; A. Guillaume, “Paronomasia in the Old Testament.” JSS 9 (1964): 282–90; J. M. Sasson, “Wordplay in the OT,” IDBSup 968-70.

[7:1]  ¹⁵ tn The vav prefixed to the form וְיוֹם (vÿyom) functions in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437).

[7:1]  ¹⁶ tn The word “one’s” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[7:1]  ¹⁷ tn The article prefixed to הַמָּוֶת (hammavet, “death”) probably functions in an indefinite possessive sense or in a generic sense: “one’s death,” e.g., Gen 44:2 (see R. J. Williams, Hebrew Syntax, 19, §86, §92).

[7:1]  ¹⁸ sn There are two ways to understand this proverb: (1) Happy times (characterized by celebration and “fragrant perfume”) teach us less than hard times (“the day of one’s death”) which can bring about moral improvement (“a good reputation”). (2) It is better to come to the end of one’s life (“day of one’s death”) with a good reputation (“a good name”) than to merely be starting life (“day of one’s birth”) in an auspicious manner in joy and wealth (“fine perfume”). Folly and wickedness could foil a good beginning so that a person ends life as a fool. For example, Solomon began as the wisest man who ever lived, only to end life as one of history’s greatest fools.

[2:6]  ¹⁹ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ²⁰ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.

[2:7]  ²¹ tn Or “having been rooted.”

[2:7]  ²² sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ²³ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[2:8]  ²⁴ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ²⁵ tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ²⁶ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:9]  ²⁷ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:11]  ²⁸ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²⁹ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ³⁰ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ³¹ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:12]  ³² tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ³³ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:13]  ³⁴ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ³⁵ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[2:14]  ³⁶ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ³⁷ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[2:15]  ³⁸ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ³⁹ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[1:17]  ⁴⁰ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁴¹ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁴² tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).