Discovery BoxProverbs 2:1-5
Context2:1 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
Proverbs 3:13-18
Context3:13 Blessed 23 is the one 24 who finds 25 wisdom,
and the one who obtains 26 understanding.
3:14 For her 27 benefit 28 is more profitable 29 than silver,
and her 30 gain 31 is better 32 than gold.
3:15 She is more precious than rubies,
and none of the things 33 you desire 34 can compare 35 with her. 36
3:16 Long life 37 is in her right hand;
in her left hand are riches and honor.
3:17 Her ways are very pleasant, 38
and all her paths are peaceful.
3:18 She is like 39 a tree of life 40 to those who obtain her, 41
and everyone who grasps hold of her will be blessed. 42
Proverbs 8:11
Context8:11 For wisdom is better than rubies,
and desirable things cannot be compared 43 to her.
Proverbs 16:6
Context16:6 Through loyal love and truth 44 iniquity is appeased; 45
through fearing the Lord 46 one avoids 47 evil. 48
Matthew 12:42
Context12:42 The queen of the South 49 will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 50 something greater than Solomon is here!
John 6:27
Context6:27 Do not work for the food that disappears, 51 but for the food that remains to eternal life – the food 52 which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 53
Acts 8:27-40
Context8:27 So 54 he got up 55 and went. There 56 he met 57 an Ethiopian eunuch, 58 a court official of Candace, 59 queen of the Ethiopians, who was in charge of all her treasury. He 60 had come to Jerusalem to worship, 61 8:28 and was returning home, sitting 62 in his chariot, reading 63 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 64 to it 65 and heard the man 66 reading Isaiah the prophet. He 67 asked him, 68 “Do you understand what you’re reading?” 8:31 The man 69 replied, “How in the world can I, 70 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 71 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 72 not open his mouth.
8:33 In humiliation 73 justice was taken from him. 74
Who can describe his posterity? 75
For his life was taken away 76 from the earth.” 77
8:34 Then the eunuch said 78 to Philip, “Please tell me, 79 who is the prophet saying this about – himself or someone else?” 80 8:35 So Philip started speaking, 81 and beginning with this scripture 82 proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me 83 from being baptized?” 8:37 [[EMPTY]] 84 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 85 and Philip baptized 86 him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but 87 went on his way rejoicing. 88 8:40 Philip, however, found himself 89 at Azotus, 90 and as he passed through the area, 91 he proclaimed the good news 92 to all the towns 93 until he came to Caesarea. 94
[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] 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] 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
[2:5] 19 tn Heb “the fear of the
[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.
[3:13] 23 tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.
[3:13] 24 tn Heb “the man” (also again in the following line).
[3:13] 25 tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).
[3:13] 26 tn The imperfect tense verb may be classified as a progressive or habitual imperfect.
[3:14] 27 tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”
[3:14] 28 tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.
[3:14] 29 tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.
[3:14] 30 tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”
[3:14] 31 tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).
[3:14] 32 tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
[3:15] 33 tn Heb “all of your desires cannot compare with her.”
[3:15] 34 tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.
[3:15] 35 tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”
[3:15] 36 tn Heb “All of your desires do not compare with her.”
[3:16] 37 tn Heb “length of days” (so KJV, ASV).
[3:17] 38 tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”
[3:18] 39 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[3:18] 40 sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).
[3:18] 41 tn Heb “lay hold of her.”
[3:18] 42 tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.
[8:11] 43 tn The verb יִשְׁווּ (yishvu, from שָׁוָה, shavah) can be rendered “are not comparable” or in a potential nuance “cannot be compared” with her.
[16:6] 44 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the
[16:6] 45 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
[16:6] 46 tn Heb “fear of the
[16:6] 47 tn Heb “turns away from”; NASB “keeps away from.”
[16:6] 48 sn The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the
[12:42] 49 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[6:27] 51 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).
[6:27] 52 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
[6:27] 53 tn Grk “on this one.”
[8:27] 54 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
[8:27] 55 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[8:27] 56 tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:27] 57 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
[8:27] 58 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
[8:27] 59 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.
[8:27] 60 tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[8:27] 61 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
[8:28] 62 tn Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:28] 63 tn Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:30] 64 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
[8:30] 65 tn The words “to it” are not in the Greek text but are implied.
[8:30] 66 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
[8:30] 67 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[8:30] 68 tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
[8:31] 69 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
[8:31] 70 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
[8:32] 71 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[8:32] 72 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
[8:33] 73 tc ‡ Most later
[8:33] 74 tn Or “justice was denied him”; Grk “his justice was taken away.”
[8:33] 75 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”
[8:33] 76 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
[8:33] 77 sn A quotation from Isa 53:7-8.
[8:34] 78 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
[8:34] 79 tn Grk “I beg you,” “I ask you.”
[8:34] 80 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
[8:35] 81 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[8:35] 82 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
[8:36] 83 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
[8:37] 84 tc A few later
[8:38] 85 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
[8:38] 86 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
[8:39] 87 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
[8:39] 88 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
[8:40] 90 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
[8:40] 91 tn The words “the area” are not in the Greek text but are implied.
[8:40] 92 tn Or “he preached the gospel.”
[8:40] 94 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
