Proverbs 2:5

2:5 then you will understand ¹  how to fear the Lord, ² 

and you will discover ³  knowledge ⁴  about God. ⁵ 

Proverbs 3:4

3:4 Then you will find ⁶  favor and good understanding, ⁷ 

in the sight of God and people. ⁸ 

Proverbs 30:5

30:5 Every word of God is purified; ⁹ 

he is like ¹⁰  a shield for those who take refuge in him. ¹¹ 

[2:5]  ¹ 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]  ² 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]  ³ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ⁴ 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]  ⁵ tn Heb “knowledge of God.” The noun is an objective genitive.

[3:4]  ⁶ tn The form וּמְצָא (umÿtsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).

[3:4]  ⁷ tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel-tov, “good understanding”) to שֵׁם־טוֹב (shem-tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.

[3:4]  ⁸ tn Heb “man.”

[30:5]  ¹¹ sn The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God’s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point – it is safe to trust the Lord.

[30:5]  ¹² 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.

[30:5]  ¹³ sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor – God protects. “Take refuge” is another implied comparison (hypocatastasis) – God provides spiritual rest and security for those who put their trust in him.