Psalms 19:7

19:7 The law of the Lord is perfect

and preserves one’s life. ¹ 

The rules set down by the Lord ²  are reliable ³ 

and impart wisdom to the inexperienced. ⁴ 

Psalms 147:5

147:5 Our Lord is great and has awesome power; ⁵ 

there is no limit to his wisdom. ⁶ 

Proverbs 2:6

2:6 For ⁷  the Lord gives ⁸  wisdom,

and from his mouth ⁹  comes ¹⁰  knowledge and understanding.

Proverbs 8:14

8:14 Counsel and sound wisdom belong to me; ¹¹ 

I possess understanding and might.

Matthew 11:27

11:27 All things have been handed over to me by my Father. ¹²  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ¹³  to reveal him.

Luke 10:21-22

10:21 On that same occasion ¹⁴  Jesus ¹⁵  rejoiced ¹⁶  in the Holy Spirit and said, “I praise ¹⁷  you, Father, Lord ¹⁸  of heaven and earth, because ¹⁹  you have hidden these things from the wise ²⁰  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²¹  10:22 All things have been given to me by my Father. ²²  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ²³  to reveal him.”

Acts 15:18

15:18 known ²⁴  from long ago. ²⁵ 

Romans 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Romans 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Colossians 1:1

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Jude 1:25

1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

[19:7]  ¹ tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.

[19:7]  ² tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (’edut) refers here to the demands of God’s covenant law.

[19:7]  ³ tn God’s covenant contains a clear, reliable witness to his moral character and demands.

[19:7]  ⁴ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.

[147:5]  ⁵ tn Heb “and great of strength.”

[147:5]  ⁶ tn Heb “to his wisdom there is no counting.”

[2:6]  ⁷ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ⁸ 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]  ⁹ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ¹⁰ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[8:14]  ¹¹ tc In the second half of v. 14 instead of אֲנִי (’ani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (vÿli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.

[11:27]  ¹² sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ¹³ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:21]  ¹⁴ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹⁶ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹⁷ tn Or “thank.”

[10:21]  ¹⁸ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ¹⁹ tn Or “that.”

[10:21]  ²⁰ sn See 1 Cor 1:26-31.

[10:21]  ²¹ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[10:22]  ²² sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ²³ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[15:18]  ²⁴ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ²⁵ sn An allusion to Isa 45:21.

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.