Discovery BoxProverbs 2:2-9
Context2:2 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,
2:5 then you will understand 14 how to fear the Lord, 15
and you will discover 16 knowledge 17 about God. 18
2:6 For 19 the Lord gives 20 wisdom,
and from his mouth 21 comes 22 knowledge and understanding.
2:7 He stores up 23 effective counsel 24 for the upright, 25
and is like 26 a shield 27 for those who live 28 with integrity, 29
2:8 to guard 30 the paths of the righteous 31
and to protect 32 the way of his pious ones. 33
2:9 Then you will understand 34 righteousness and justice
and equity – every 35 good 36 way. 37
Proverbs 8:34
Context8:34 Blessed is the one 38 who listens to me,
watching 39 at my doors day by day,
waiting 40 beside my doorway. 41
John 6:27
Context6:27 Do not work for the food that disappears, 42 but for the food that remains to eternal life – the food 43 which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 44
Hebrews 6:11
Context6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,
Hebrews 6:2
Context6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment.
Hebrews 1:5-11
Context1:5 For to which of the angels did God 45 ever say, “You are my son! Today I have fathered you”? 46 And in another place 47 he says, 48 “I will be his father and he will be my son.” 49 1:6 But when he again brings 50 his firstborn into the world, he says, “Let all the angels of God worship him!” 51 1:7 And he says 52 of the angels, “He makes 53 his angels spirits and his ministers a flame of fire,” 54 1:8 but of 55 the Son he says, 56
“Your throne, O God, is forever and ever, 57
and a righteous scepter 58 is the scepter of your kingdom.
1:9 You have loved righteousness and hated lawlessness.
So God, your God, has anointed you over your companions 59 with the oil of rejoicing.” 60
1:10 And,
“You founded the earth in the beginning, Lord, 61
and the heavens are the works of your hands.
1:11 They will perish, but you continue.
And they will all grow old like a garment,
[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] 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.
[2:5] 14 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] 15 tn Heb “the fear of the
[2:5] 16 tn Heb “find” (so KJV, NAB, NIV, NRSV).
[2:5] 17 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] 18 tn Heb “knowledge of God.” The noun is an objective genitive.
[2:6] 19 tn This is a causal clause. The reason one must fear and know the
[2:6] 20 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] 21 sn This expression is an anthropomorphism; it indicates that the
[2:6] 22 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[2:7] 23 tc The form is a Kethib/Qere reading. The Kethib וְצָפַן (vÿtsafan; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י (yod) and ו (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.
[2:7] 24 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
[2:7] 25 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
[2:7] 26 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.
[2:7] 27 tn The word can be taken as in apposition explaining the subject of the first colon – the
[2:7] 28 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
[2:7] 29 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
[2:8] 30 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the
[2:8] 31 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
[2:8] 32 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
[2:8] 33 tc The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eujlaboumenwn aujton) supports the Qere reading.
[2:9] 34 tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.
[2:9] 35 tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
[2:9] 36 tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
[2:9] 37 tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.
[8:34] 39 tn The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.
[8:34] 40 tn Heb “keeping” or “guarding.”
[8:34] 41 tn Heb “at the posts of my doors” (so KJV, ASV).
[6:27] 42 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).
[6:27] 43 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
[6:27] 44 tn Grk “on this one.”
[1:5] 45 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[1:5] 46 tn Grk “I have begotten you.”
[1:5] 47 tn Grk “And again,” quoting another OT passage.
[1:5] 48 tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.
[1:5] 49 tn Grk “I will be a father to him and he will be a son to me.”
[1:6] 50 tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.
[1:6] 51 sn A quotation combining themes from Deut 32:43 and Ps 97:7.
[1:7] 52 sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).
[1:7] 53 tn Grk “He who makes.”
[1:7] 54 sn A quotation from Ps 104:4.
[1:8] 56 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
[1:8] 57 tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.
[1:8] 58 tn Grk “the righteous scepter,” but used generically.
[1:9] 59 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.
[1:9] 60 sn A quotation from Ps 45:6-7.
[1:10] 61 sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.
