Proverbs 2:2-4

2:2 by making ¹  your ear ²  attentive to wisdom,

and ³  by turning ⁴  your heart ⁵  to understanding,

2:3 indeed, if ⁶  you call out for ⁷  discernment ⁸  –

raise your voice ⁹  for understanding –

2:4 if ¹⁰  you seek ¹¹  it like silver, ¹² 

and search for it ¹³  like hidden treasure,

Proverbs 4:6-8

4:6 Do not forsake wisdom, ¹⁴  and she will protect you;

love her, and she will guard you.

4:7 Wisdom is supreme ¹⁵  – so ¹⁶  acquire wisdom,

and whatever you acquire, ¹⁷  acquire understanding! ¹⁸ 

4:8 Esteem her highly ¹⁹  and she will exalt you;

she will honor you if you embrace her.

[2:2]  ¹ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ² 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]  ³ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ⁴ 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]  ⁵ tn Or “mind” (the center of the will, the choice).

[2:3]  ⁶ 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]  ⁷ tn Heb “summon.”

[2:3]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[4:6]  ¹⁴ tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.

[4:7]  ¹⁵ tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.

[4:7]  ¹⁶ tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.

[4:7]  ¹⁷ tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom – give everything for it (K&D 16:108).

[4:7]  ¹⁸ tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).

[4:8]  ¹⁹ tn The verb is the Pilpel imperative from סָלַל (salal, “to lift up; to cast up”). So the imperative means “exalt her; esteem her highly; prize her.”