Proverbs 2:1-5

Benefits of Seeking Wisdom ¹ 

2:1 My child, ²  if ³  you receive my words,

and store up ⁴  my commands within you,

2:2 by making ⁵  your ear ⁶  attentive to wisdom,

and ⁷  by turning ⁸  your heart ⁹  to understanding,

2:3 indeed, if ¹⁰  you call out for ¹¹  discernment ¹²  –

raise your voice ¹³  for understanding –

2:4 if ¹⁴  you seek ¹⁵  it like silver, ¹⁶ 

and search for it ¹⁷  like hidden treasure,

2:5 then you will understand ¹⁸  how to fear the Lord, ¹⁹ 

and you will discover ²⁰  knowledge ²¹  about God. ²² 

Matthew 13:11

13:11 He replied, ²³  “You have been given ²⁴  the opportunity to know ²⁵  the secrets ²⁶  of the kingdom of heaven, but they have not.

John 7:17

7:17 If anyone wants to do God’s will, ²⁷  he will know about my teaching, whether it is from God or whether I speak from my own authority. ²⁸ 

Acts 17:11

17:11 These Jews ²⁹  were more open-minded ³⁰  than those in Thessalonica, ³¹  for they eagerly ³²  received ³³  the message, examining ³⁴  the scriptures carefully every day ³⁵  to see if these things were so.

Philippians 3:13-15

3:13 Brothers and sisters, ³⁶  I do not consider myself to have attained this. Instead I am single-minded: ³⁷  Forgetting the things that are behind and reaching out for the things that are ahead, 3:14 with this goal in mind, ³⁸  I strive toward the prize of the upward call of God ³⁹  in Christ Jesus. 3:15 Therefore let those of us who are “perfect” embrace this point of view. ⁴⁰  If you think otherwise, God will reveal to you the error of your ways. ⁴¹ 

Hebrews 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ⁴²  firm until the end.

[2:1]  ¹ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ² tn Heb “my son.”

[2:1]  ³ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ⁴ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[2:2]  ⁵ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ⁶ sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).

[2:2]  ⁷ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ⁸ tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.

[2:2]  ⁹ tn Or “mind” (the center of the will, the choice).

[2:3]  ¹⁰ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ¹¹ tn Heb “summon.”

[2:3]  ¹² sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.

[2:3]  ¹³ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[2:4]  ¹⁴ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ¹⁵ tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ¹⁶ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ¹⁷ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[2:5]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ²¹ 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]  ²² tn Heb “knowledge of God.” The noun is an objective genitive.

[13:11]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “the mysteries.”

[7:17]  ²⁷ tn Grk “his will.”

[7:17]  ²⁸ tn Grk “or whether I speak from myself.”

[17:11]  ²⁹ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ³⁰ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ³¹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ³² tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ³³ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ³⁴ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ³⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[3:13]  ³⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:13]  ³⁷ tn Grk “But this one thing (I do).”

[3:14]  ³⁸ tn Grk “according to the goal.”

[3:14]  ³⁹ tn Grk “prize, namely, the heavenly calling of God.”

[3:15]  ⁴⁰ tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”

[3:15]  ⁴¹ tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.

[3:14]  ⁴² tn Grk “the beginning of the confidence.”