Discovery BoxProverbs 1:20-23
Context1:20 Wisdom 1 calls out 2 in the street,
she shouts loudly 3 in the plazas; 4
1:21 at the head of the noisy 5 streets she calls,
in the entrances of the gates in the city 6 she utters her words: 7
1:22 “How long will you simpletons 8 love naiveté? 9
How long 10 will mockers 11 delight 12 in mockery 13
and fools 14 hate knowledge?
1:23 If only 15 you will respond 16 to my rebuke, 17
then 18 I will pour 19 out my thoughts 20 to you
and 21 I will make 22 my words known to you.
Proverbs 8:1-5
Context8:1 Does not wisdom call out?
Does not understanding raise her voice?
8:2 At the top 24 of the elevated places along the way,
at the intersection 25 of the paths she takes her stand;
8:3 beside the gates opening into 26 the city,
at the entrance of the doorways she cries out: 27
8:4 “To you, O people, 28 I call out,
and my voice calls 29 to all mankind. 30
8:5 You who are naive, discern 31 wisdom!
And you fools, understand discernment! 32
Proverbs 9:4-6
Context9:4 “Whoever is naive, let him turn in here,”
she says 33 to those 34 who lack understanding. 35
9:5 “Come, eat 36 some of my food,
and drink some of the wine I have mixed. 37
9:6 Abandon your foolish ways 38 so that you may live, 39
and proceed 40 in the way of understanding.”
Isaiah 55:1-3
Context55:1 “Hey, 41 all who are thirsty, come to the water!
You who have no money, come!
Buy and eat!
Come! Buy wine and milk
without money and without cost! 42
55:2 Why pay money for something that will not nourish you? 43
Why spend 44 your hard-earned money 45 on something that will not satisfy?
Listen carefully 46 to me and eat what is nourishing! 47
Enjoy fine food! 48
55:3 Pay attention and come to me!
Listen, so you can live! 49
Then I will make an unconditional covenantal promise to 50 you,
just like the reliable covenantal promises I made to David. 51
Isaiah 55:6-7
Context55:6 Seek the Lord while he makes himself available; 52
call to him while he is nearby!
55:7 The wicked need to abandon their lifestyle 53
and sinful people their plans. 54
They should return 55 to the Lord, and he will show mercy to them, 56
and to their God, for he will freely forgive them. 57
Mark 16:15-16
Context16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.
Luke 14:21-24
Context14:21 So 58 the slave came back and reported this to his master. Then the master of the household was furious 59 and said to his slave, ‘Go out quickly 60 to the streets and alleys of the city, 61 and bring in the poor, 62 the crippled, 63 the blind, and the lame.’ 14:22 Then 64 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 65 14:23 So 66 the master said to his 67 slave, ‘Go out to the highways 68 and country roads 69 and urge 70 people 71 to come in, so that my house will be filled. 72 14:24 For I tell you, not one of those individuals 73 who were invited 74 will taste my banquet!’” 75
Luke 24:47
Context24:47 and repentance 76 for the forgiveness of sins would be proclaimed 77 in his name to all nations, 78 beginning from Jerusalem. 79
Acts 13:47
Context13:47 For this 80 is what the Lord has commanded us: ‘I have appointed 81 you to be a light 82 for the Gentiles, to bring salvation 83 to the ends of the earth.’” 84
Ephesians 3:8
Context3:8 To me – less than the least of all the saints 85 – this grace was given, 86 to proclaim to the Gentiles the unfathomable riches of Christ
Revelation 22:17
Context22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.
[1:20] 1 tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.
[1:20] 2 sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.
[1:20] 3 tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal.x).
[1:20] 4 sn The word רְחֹבוֹת (rÿkhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.
[1:21] 5 tc MT reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.
[1:21] 6 sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
[1:21] 7 tn Heb “she speaks her words.”
[1:22] 8 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.
[1:22] 9 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
[1:22] 10 tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.
[1:22] 11 sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
[1:22] 12 tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.
[1:22] 13 tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
[1:22] 14 sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).
[1:23] 15 tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.
[1:23] 16 tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).
[1:23] 17 sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”
[1:23] 19 tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
[1:23] 20 tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, dÿbaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).
[1:23] 21 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
[1:23] 22 tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
[8:1] 23 sn In this chapter wisdom is personified. In 1:20-33 wisdom proclaims her value, and in 3:19-26 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 23-70). Wisdom in Proverbs 8, however, is not a deity like Egypt’s Ma`at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God; but in reality it is the personification of the attribute of wisdom displayed by God (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 69-72; and R. Marcus, “On Biblical Hypostases of Wisdom,” HUCA 23 [1950-1951]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents wisdom as an attribute of God. Jesus’ claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25-27). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15-20; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: After an introduction (1-3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6-9); she then makes another invitation (10) and explains that she is valuable (11-21); and finally, she tells how she preceded and delights in creation (22-31) before concluding with the third invitation (32-36).
[8:2] 24 tn Heb “head.” The word רֹאשׁ (ro’sh, “head”) refers to the highest area or most important place in the elevated area. The contrast with chapter 7 is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is at the highest point in the open places in view of all.
[8:2] 25 tn Heb “at the house of the paths.” The “house” is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, the “crossroads” (so NAB, NRSV, NLT).
[8:3] 26 tn Heb “at the mouth of.”
[8:3] 27 tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.
[8:4] 28 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.”
[8:4] 29 tn The verb “calls” does not appear in the Hebrew text, but is supplied in the translation for the sake of style.
[8:4] 30 tn Heb “sons of man.” Cf. NAB “the children of men”; NCV, NLT “all people”; NRSV “all that live.”
[8:5] 31 tn The imperative of בִּין (bin) means “to understand; to discern.” The call is for the simple to understand what wisdom is, not just to gain it.
[8:5] 32 tn Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom, understanding, discernment.
[9:4] 33 tn Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning, “she says to the lacking of heart.”
[9:4] 35 tn Heb “heart”; cf. NIV “to those who lack judgment.”
[9:5] 36 tn The construction features a cognate accusative (verb and noun from same root). The preposition בּ (bet) has the partitive use “some” (GKC 380 §119.m).
[9:5] 37 tn The final verb actually stands in a relative clause although the relative pronoun is not present; it modifies “wine.”
[9:6] 38 tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).
[9:6] 39 tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.
[9:6] 40 tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).
[55:1] 41 tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.
[55:1] 42 sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”
[55:2] 43 tn Heb “for what is not food.”
[55:2] 44 tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).
[55:2] 45 tn Heb “your labor,” which stands by metonymy for that which one earns.
[55:2] 46 tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.
[55:2] 47 tn Heb “good” (so NASB, NIV, NRSV).
[55:2] 48 tn Heb “Let your appetite delight in fine food.”
[55:3] 49 tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.
[55:3] 50 tn Or “an eternal covenant with.”
[55:3] 51 tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”
[55:6] 52 tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.
[55:7] 53 tn Heb “Let the wicked one abandon his way.” The singular is collective.
[55:7] 54 tn Heb “and the man of evil his thoughts.” The singular is collective.
[55:7] 55 tn Heb “let him return.” The singular is collective, meaning “let them.”
[55:7] 56 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
[55:7] 57 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
[14:21] 58 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 59 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
[14:21] 60 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
[14:21] 62 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
[14:21] 63 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:22] 64 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 65 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
[14:23] 66 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 67 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 68 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
[14:23] 69 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
[14:23] 70 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
[14:23] 71 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:23] 72 sn So that my house will be filled. God will bless many people.
[14:24] 73 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
[14:24] 74 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[24:47] 76 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
[24:47] 77 tn Or “preached,” “announced.”
[24:47] 78 sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
[24:47] 79 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
[13:47] 80 tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.
[13:47] 81 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
[13:47] 82 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
[13:47] 83 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 84 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)
[3:8] 85 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
[3:8] 86 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
