Proverbs 2:2-7

New English Translation

Footnotes

1. Proverbs 2:2 tn The Hiphil infinitive construct לְהַקְשִׁיב (l^ehaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.
2. Proverbs 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).
3. Proverbs 2:2 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
4. Proverbs 2:2 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.
5. Proverbs 2:2 tn Or “mind” (the center of the will, the choice).
6. Proverbs 2:3 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.
7. Proverbs 2:3 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.
8. Proverbs 2:3 tn Heb “give your voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12), to make a sound that carries farther (e.g., Jer 2:15). 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).
9. Proverbs 2:4 tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.
10. Proverbs 2:4 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.
11. Proverbs 2:4 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.
12. Proverbs 2:4 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.
13. Proverbs 2:5 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.
14. Proverbs 2:5 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.
15. Proverbs 2:5 tn Heb “find” (so KJV, NAB, NIV, NRSV).
16. Proverbs 2:5 tn The term דַּעַת (daʿat, “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).
17. Proverbs 2:5 tn Heb “knowledge of God.” The noun is an objective genitive.
18. Proverbs 2:6 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.
19. Proverbs 2:6 tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
20. Proverbs 2:6 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.
21. Proverbs 2:6 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
22. Proverbs 2:7 tc The form is a Kethib/Qere reading, reflecting confusion between י (yod) and ו (vav). The Kethib וְצָפַן (v^etsafan; Qal perfect with vav consecutive) is supported by the Syriac (but not by the LXX, contra the notes in BHS). The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the LXX, 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. As in v. 6a, this Qal imperfect functions as a habitual imperfect, or general present.sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1 it is the responsibility of man to “store up” wisdom, but in 2:7 it is God who “stores up” wisdom for the wise person who seeks him.
23. Proverbs 2:7 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).
24. Proverbs 2:7 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.”
25. Proverbs 2:7 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.
26. Proverbs 2:7 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.
27. Proverbs 2:7 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).
28. Proverbs 2:7 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.