Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
חָכְמָה
- Transliteration
- chokmâh
- Pronunciation
- khok-maw'
- Language
- Hebrew
- Indexed occurrences
- 149
Glosses
wisdom, skilful, wisdom, wisely, wit.
Lexicon definition
wisdom (in a good sense)
SUBJECT · Complete Bible Study
Wisdom
BOOK OF, an apocryphal book of Scripture, so called on account of the wise maxims contained in it. This book has been commonly ascribed to Solomon, either because the author imitated that king’s manner of writing, or because he sometimes speaks in his name. This unified study connects 7 installed resource categories without replacing their source records.
View overview sources
- Historical Reference: Nave’s Topical Bible — Public domain
- Historical Reference: topics
- Historical Reference: A Biblical and Theological Dictionary
- Historical Reference: concordance
- Historical Reference: Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
- Historical Reference: STEPBible TBESG (based primarily on Abbott-Smith)
- Historical Reference: A Greek-English Lexicon to the New Testament
- Historical Reference: Installed reference work
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Study overview
Study at a glance
- Subject type
- Subject
- Strong’s
- H2451, H2454, H2452, G4678, G5428
- Hebrew
- חָכְמָה · chokmâh
- Greek
- σοφία · sophia
Strong’s and original-language information
H2451
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
חָכְמָה
- Transliteration
- chokmôwth
- Pronunciation
- khok-moth'
- Language
- Hebrew
- Indexed occurrences
- 4
Glosses
wisdom, wisdom, every wise (woman).
Lexicon definition
wisdom
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
חׇכְמָה
- Transliteration
- chokmâh
- Pronunciation
- khok-maw'
- Language
- Hebrew
- Indexed occurrences
- 8
Glosses
wisdom, wisdom.
Lexicon definition
wisdom
Abbott-Smith Greek Lexicon
σοφία
- Transliteration
- sophia
- Language
- Greek
- Part of speech
- G:N-F
- Indexed occurrences
- 51
Glosses
wisdom
Lexicon definition
σοφία, -ας, ἡ [in LXX chiefly for חׇכְמָה ;] skill, intelligence, wisdom, ranging from knowledge of the arts and matters of daily life to mental excellence in its highest and fullest sense; __(a) of human wisdom: 1Co.2:1 2:4-5, Jas.3:15, Rev.13:18 17:9; σ. Σολομῶνος, Mat.12:42, Luk.11:31; Αἰγυπτίων, Act.7:22; Ἕλληνες σ. ζητοῦσιν, 1Co.1:22; σ. λόγου, 1Co.1:17; τ. σοφῶν, 1Co.1:19 (LXX); τ. κόσμου, 1Co.1:20-21 3:19; ἀνθρωπίνη, 1Co.2:13; σαρκική, 2Co.1:12; of wisdom in spiritual things: Luk.21:15, Act.6:3, 10 7:10, 1Co.2:6, Col.1:28 2:23 3:16 4:5, Jas.1:5 3:13, 17, 2Pe.3:15; λόγος σοφίας, 1Co.12:8; πνεῦμα σοφίας, Eph.1:17; σ. καὶ φρόνησις, Eph.1:8; σ. καὶ σύνεσις, Col.1:9; __(b) of divine wisdom: of God, Rom.11:33, 1Co.1:21 1:24 2:7, Rev.7:12; πολυποίκιλος, Eph.3:10 of Christ, Mat.13:54, Mrk.6:2, Luk.2:40, 52, 1Co.1:30 Col.2:3, Rev.5:12; of wisdom personified, Mat.11:19, Luk.7:35 11:49.† SYN.: σύνεσις, intelligence; φρόνησις, prudence, which with σ. make up (Arist., N. Eth., i, 13) the three intellectual ἀρεταί. σ. is wisdom primary and absolute; in distinction from which φ. is practical, σύνεσις critical, both being applications of σ. in detail (cf. Lft., and ICC on Col.1:9; Lft., Notes, 317 f.; Tr., Syn., § LXXv; Cremer, 870 ff.). (AS)
A Greek-English Lexicon to the New Testament
Σοφία
- Transliteration
- sophía
- Language
- Greek
- Indexed occurrences
- 51
Glosses
wisdom
Lexicon definition
wisdom in general, knowledge, Mat. 12.42. Lu. 2.40, 52; 11.31. Ac. 7.10; ability, Lu. 21.15. Ac. 6.3, 10; practical wisdom, prudence, Col. 4.5, learning, science, Mat. 13.54. Mar. 6.2. Ac. 7.22; scientific skill, 1 Co. 1.17; 2.1; professed wisdom, human philosophy, 1 Co. 1.19, 20, 22; 2.4, 5, 6, et al.; superior knowledge and enlightenment, Col. 2.23; in N.T., Divine wisdom, Ro. 11.33. Eph. 3.10. Col. 2.3; revealed wisdom, Mat. 11.19. Lu. 11.49. 1 Co. 1.24, 30; 2.7; Christian enlightenment, 1 Co. 12.8. Eph. 1.8, 17. Col. 1.9, 28; 3.16. Ja. 1.5; 3.13.
Strong’s Hebrew and Greek Lexicon
φρόνησις
- Transliteration
- phrónēsis
- Language
- Greek
- Indexed occurrences
- 2
Glosses
prudence, wisdom
Lexicon definition
mental action or activity, i.e. intellectual or moral insight
Strong’s Hebrew and Greek Lexicon
חׇכְמָה
- Transliteration
- chokmâh
- Pronunciation
- khok-maw'
- Language
- Hebrew
- Indexed occurrences
- 8
Glosses
wisdom.
Lexicon definition
wisdom
Strong’s Hebrew and Greek Lexicon
σοφία
- Transliteration
- sophía
- Language
- Greek
- Indexed occurrences
- 51
Glosses
wisdom
Lexicon definition
wisdom (higher or lower, worldly or spiritual)
Strong’s Hebrew and Greek Lexicon
חׇכְמָה
- Transliteration
- chokmâh
- Pronunciation
- khok-maw'
- Language
- Hebrew
- Indexed occurrences
- 149
Glosses
skilful, wisdom, wisely, wit.
Lexicon definition
wisdom (in a good sense)
Complete dictionary entries
A Biblical and Theological Dictionary
WISDOM
BOOK OF, an apocryphal book of Scripture, so called on account of the wise maxims contained in it. This book has been commonly ascribed to Solomon, either because the author imitated that king’s manner of writing, or because he sometimes speaks in his name. But it is certain Solomon was not the author of it; for it was not written in Hebrew, nor was it inserted in the Jewish canon, nor is the style like that of Solomon; and therefore St. Jerom observes justly that it smells strong of the Grecian eloquence; that it is composed with art and method, after the manner of the Greek philosophers, very different from that noble simplicity so full of life and energy to be found in the Hebrew books. It has been ascribed by many of the ancients to Philo.
Source: A Biblical and Theological Dictionary · View data sources
Concordance
Strong's Concordance
Wisdom
Indexed occurrences: 211
Source: Strong's Concordance · View data sources
All Scripture references300 references
Genesis 2
Exodus 9
Numbers 1
Deuteronomy 4
Judges 1
2 Samuel 2
1 Kings 20
1 Chronicles 2
2 Chronicles 10
Ezra 1
Nehemiah 1
Job 23
Psalms 15
Proverbs 50
Proverbs 1:2Proverbs 1:5Proverbs 1:7Proverbs 1:20Proverbs 1:23Proverbs 2:2Proverbs 2:6Proverbs 2:7Proverbs 2:10Proverbs 3:13Proverbs 3:19Proverbs 4:5Proverbs 4:6Proverbs 4:7Proverbs 4:11Proverbs 5:1Proverbs 7:4Proverbs 8:1Proverbs 8:11Proverbs 8:12Proverbs 9:1Proverbs 9:10Proverbs 9:11Proverbs 10:13Proverbs 10:23Proverbs 10:31Proverbs 11:2Proverbs 12:8Proverbs 13:10Proverbs 14:6Proverbs 14:8Proverbs 14:33Proverbs 15:33Proverbs 16:16Proverbs 17:16Proverbs 17:24Proverbs 18:4Proverbs 19:8Proverbs 21:11Proverbs 21:30Proverbs 23:9Proverbs 23:23Proverbs 24:3Proverbs 24:7Proverbs 24:14Proverbs 28:26Proverbs 29:3Proverbs 29:15Proverbs 30:3Proverbs 31:26
Ecclesiastes 25
Ecclesiastes 1:13Ecclesiastes 1:16Ecclesiastes 1:17Ecclesiastes 1:18Ecclesiastes 2:3Ecclesiastes 2:9Ecclesiastes 2:12Ecclesiastes 2:13Ecclesiastes 2:21Ecclesiastes 2:26Ecclesiastes 7:10Ecclesiastes 7:11Ecclesiastes 7:12Ecclesiastes 7:19Ecclesiastes 7:23Ecclesiastes 7:25Ecclesiastes 8:1Ecclesiastes 8:16Ecclesiastes 9:10Ecclesiastes 9:13Ecclesiastes 9:15Ecclesiastes 9:16Ecclesiastes 9:18Ecclesiastes 10:1Ecclesiastes 10:10
Isaiah 8
Jeremiah 7
Ezekiel 5
Daniel 10
Hosea 1
Micah 1
Matthew 6
Mark 2
Luke 9
John 5
Acts 5
Romans 3
1 Corinthians 16
2 Corinthians 5
Galatians 1
Ephesians 5
Philippians 6
Colossians 12
1 Thessalonians 2
1 Timothy 1
2 Timothy 6
Hebrews 3
James 6
1 Peter 1
2 Peter 2
1 John 2
Revelation 4
Topical Bible
Nave's Topical Bible
WISDOM
Entry:
Nave’s Topical Bible references for WISDOM.
Indexed references: 70
Scripture references:
Genesis 41:16Acts 7:10Acts 7:22Exodus 31:3Exodus 31:6Exodus 36:2Exodus 35:262 Chronicles 2:14Ezra 7:25Daniel 1:17Matthew 2:1Deuteronomy 32:29Job 5:27Psalms 2:10Proverbs 1:5Ecclesiastes 8:1Isaiah 2:3Jeremiah 9:23Daniel 11:32Hosea 6:3Matthew 6:22Mark 12:32Luke 1:17John 7:17Acts 6:10Romans 15:141 Corinthians 2:62 Corinthians 2:11Galatians 4:9Ephesians 4:11Philippians 3:7Colossians 3:101 Thessalonians 5:41 Timothy 2:42 Timothy 3:15James 3:131 John 4:6Exodus 4:11Deuteronomy 4:51 Chronicles 22:12Nehemiah 9:20Job 4:3Psalms 16:7Proverbs 1:23Ecclesiastes 2:26Isaiah 11:1Jeremiah 24:7Matthew 11:25Luke 1:76John 1:1Romans 1:191 Corinthians 1:302 Corinthians 4:6Philippians 3:15Colossians 1:262 Timothy 1:7James 3:172 Peter 1:21 John 2:20Numbers 27:21Judges 20:181 Kings 3:72 Chronicles 1:10Job 34:32Psalms 5:8Ephesians 1:16Philippians 1:9Colossians 1:92 Timothy 2:7James 1:5
Source: Nave's Topical Bible · View data sources
Nave's Topical Bible
wisdom
Indexed references: 2
Scripture references:
Source: Nave's Topical Bible · View data sources
Sources
- Historical Reference: Nave’s Topical Bible — Public domain
- Historical Reference: topics
- Historical Reference: A Biblical and Theological Dictionary
- Historical Reference: concordance
- Historical Reference: Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
- Historical Reference: STEPBible TBESG (based primarily on Abbott-Smith)
- Historical Reference: A Greek-English Lexicon to the New Testament
- Historical Reference: Installed reference work
Ancient Context11 items
Josephus Antiquities Whiston
How Joseph When He Was Become Famous In Egypt, Had His Brethren In Subjection.
Antiquities Book 2, Chapter 6
Read ancient context →Josephus Antiquities Whiston
The Polity Settled By Moses; And How He Disappeared From Among Mankind.
Antiquities Book 4, Chapter 8
Read ancient context →Josephus Antiquities Whiston
Concerning The Fortitude Of Samson, And What Mischiefs He Brought Upon The Philistines.
Antiquities Book 5, Chapter 8
Read ancient context →Josephus Antiquities Whiston
Concerning The Wife Of Solomon; Concerning His Wisdom And Riches; And Concerning What He Obtained Of Hiram For The Building Of The Temple.
Antiquities Book 8, Chapter 2
Read ancient context →Josephus Antiquities Whiston
How Solomon Fortified The City Of Jerusalem, And Built Great Cities; And How He Brought Some Of The Canaanites Into Subjection, And Entertained The Queen Of Egypt And Of Ethiopia.
Antiquities Book 8, Chapter 6
Read ancient context →Josephus Antiquities Whiston
How Solomon Grew Rich, And Fell Desperately In Love With Women And How God, Being Incensed At It, Raised Up Ader And Jeroboam Against Him. Concerning The Death Of Solomon.
Antiquities Book 8, Chapter 7
Read ancient context →Josephus Antiquities Whiston
Concerning Daniel And What Befell Him At Babylon.
Antiquities Book 10, Chapter 10
Read ancient context →Josephus Antiquities Whiston
Concerning Nebuchadnezzar And His Successors And How Their Government Was Dissolved By The Persians; And What Things Befell Daniel In Media; And What Prophecies He Delivered There.
Antiquities Book 10, Chapter 11
Read ancient context →Josephus Antiquities Whiston
How After The Death Of Cambyses And The Slaughter Of The Magi But Under The Reign Of Darius, Zorobabel Was Superior To The Rest In The Solution Of Problems And Thereby Obtained This Favor Of The King, That The Temple Should Be Built.
Antiquities Book 11, Chapter 3
Read ancient context →Josephus Antiquities Whiston
How Ptolemy Philadelphus Procured The Laws Of The Jews To Be Translated Into The Greek Tongue And Set Many Captives Free, And Dedicated Many Gifts To God.
Antiquities Book 12, Chapter 2
Read ancient context →Josephus Antiquities Whiston
Sedition Of The Jews Against Pontius Pilate. Concerning Christ, And What Befell Paulina And The Jews At Rome.
Antiquities Book 18, Chapter 3
Read ancient context →Related UNLEARN Content9 items
Topic
WISDOM
Nave’s Topical Bible references for WISDOM.
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Fall of man
An expression probably borrowed from the Apocryphal Book of Wisdom, to express the fact of the revolt of our first parents from God, and the consequent sin and misery in which they and all their posterity were involved. The history of the Fall is recorded in Gen. 2 and 3. That history is to be literally interpreted. It records facts which underlie the whole system of revealed truth. It is referred to by our Lord and his apostles not only as being true, but as furnishing the ground of all God's subsequent dispensations and dealings with the children of men. The record of Adam's temptation and fall must be taken as a true historical account, if we are to understand the Bible at all as a revelation of God's purpose of mercy. The effects of this first sin upon our first parents themselves were (1) "shame, a sense of degradation and pollution; (2) dread of the displeasure of God, or a sense of guilt, and the consequent desire to hide from his presence. These effects were unavoidable. They prove the loss not only of innocence but of original righteousness, and, with it, of the favour and fellowship of God. The state therefore to which Adam was reduced by his disobedience, so far as his subjective condition is concerned, was analogous to that of the fallen angels. He was entirely and absolutely ruined" (Hodge's Theology). But the unbelief and disobedience of our first parents brought not only on themselves this misery and ruin, it entailed also the same sad consequences on all their descendants. (1.) The guilt, i.e., liability to punishment, of that sin comes by imputation upon all men, because all were represented by Adam in the covenant of works (q.v.). (See [204]IMPUTATION.) (2.) Hence, also, all his descendants inherit a corrupt nature. In all by nature there is an inherent and prevailing tendency to sin. This universal depravity is taught by universal experience. All men sin as soon as they are capable of moral actions. The testimony of the Scriptures to the same effect is most abundant (Rom. 1; 2; 3:1-19, etc.). (3.) This innate depravity is total: we are by nature "dead in trespasses and sins," and must be "born again" before we can enter into the kingdom (John 3:7, etc.). (4.) Resulting from this "corruption of our whole nature" is our absolute moral inability to change our nature or to obey the law of God. Commenting on John 9:3, Ryle well remarks: "A deep and instructive principle lies in these words. They surely throw some light on that great question, the origin of evil. God has thought fit to allow evil to exist in order that he may have a platform for showing his mercy, grace, and compassion. If man had never fallen there would have been no opportunity of showing divine mercy. But by permitting evil, mysterious as it seems, God's works of grace, mercy, and wisdom in saving sinners have been wonderfully manifested to all his creatures. The redeeming of the church of elect sinners is the means of showing to principalities and powers the manifold wisdom of God' (Eph. 3:10). Without the Fall we should have known nothing of the Cross and the Gospel." On the monuments of Egypt are found representations of a deity in human form, piercing with a spear the head of a serpent. This is regarded as an illustration of the wide dissemination of the tradition of the Fall. The story of the "golden age," which gives place to the "iron age", the age of purity and innocence, which is followed by a time when man becomes a prey to sin and misery, as represented in the mythology of Greece and Rome, has also been regarded as a tradition of the Fall.
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Job, Book of
A great diversity of opinion exists as to the authorship of this book. From internal evidence, such as the similarity of sentiment and language to those in the Psalms and Proverbs (see Ps. 88 and 89), the prevalence of the idea of "wisdom," and the style and character of the composition, it is supposed by some to have been written in the time of David and Solomon. Others argue that it was written by Job himself, or by Elihu, or Isaiah, or perhaps more probably by Moses, who was "learned in all the wisdom of the Egyptians, and mighty in words and deeds" (Acts 7:22). He had opportunities in Midian for obtaining the knowledge of the facts related. But the authorship is altogether uncertain. As to the character of the book, it is a historical poem, one of the greatest and sublimest poems in all literature. Job was a historical person, and the localities and names were real and not fictious. It is "one of the grandest portions of the inspired Scriptures, a heavenly-repleished storehouse of comfort and instruction, the patriarchal Bible, and a precious monument of primitive theology. It is to the Old Testament what the Epistle to the Romans is to the New." It is a didactic narrative in a dramatic form. This book was apparently well known in the days of Ezekiel, B.C. 600 (Ezek. 14:14). It formed a part of the sacred Scriptures used by our Lord and his apostles, and is referred to as a part of the inspired Word (Heb. 12:5; 1 Cor. 3:19). The subject of the book is the trial of Job, its occasion, nature, endurance, and issue. It exhibits the harmony of the truths of revelation and the dealings of Providence, which are seen to be at once inscrutable, just, and merciful. It shows the blessedness of the truly pious, even amid sore afflictions, and thus ministers comfort and hope to tried believers of every age. It is a book of manifold instruction, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness (2 Tim. 3:16). It consists of, (1.) An historical introduction in prose (ch. 1, 2). (2.) The controversy and its solution, in poetry (ch. 3-42:6). Job's desponding lamentation (ch. 3) is the occasion of the controversy which is carried on in three courses of dialogues between Job and his three friends. The first course gives the commencement of the controversy (ch. 4-14); the second the growth of the controversy (15-21); and the third the height of the controversy (22-27). This is followed by the solution of the controversy in the speeches of Elihu and the address of Yahweh, followed by Job's humble confession (42:1-6) of his own fault and folly. (3.) The third division is the historical conclusion, in prose (42:7-15). Sir J. W. Dawson in "The Expositor" says: "It would now seem that the language and theology of the book of Job can be better explained by supposing it to be a portion of Minean [Southern Arabia] literature obtained by Moses in Midian than in any other way. This view also agrees better than any other with its references to natural objects, the art of mining, and other matters."
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Mahol
Dance, the father of four sons (1 Kings 4:31) who were inferior in wisdom only to Solomon.
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Maschil
Instructing, occurs in the title of thirteen Psalms (32, 42, 44, etc.). It denotes a song enforcing some lesson of wisdom or piety, a didactic song. In Ps. 47:7 it is rendered, Authorized Version, "with understanding;" Revised Version, marg., "in a skilful psalm."
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Psalms
The psalms are the production of various authors. "Only a portion of the Book of Psalms claims David as its author. Other inspired poets in successive generations added now one now another contribution to the sacred collection, and thus in the wisdom of Providence it more completely reflects every phase of human emotion and circumstances than it otherwise could." But it is specially to David and his contemporaries that we owe this precious book. In the "titles" of the psalms, the genuineness of which there is no sufficient reason to doubt, 73 are ascribed to David. Peter and John (Acts 4:25) ascribe to him also the second psalm, which is one of the 48 that are anonymous. About two-thirds of the whole collection have been ascribed to David. Psalms 39, 62, and 77 are addressed to Jeduthun, to be sung after his manner or in his choir. Psalms 50 and 73-83 are addressed to Asaph, as the master of his choir, to be sung in the worship of God. The "sons of Korah," who formed a leading part of the Kohathite singers (2 Chr. 20:19), were intrusted with the arranging and singing of Ps. 42, 44-49, 84, 85, 87, and 88. In Luke 24:44 the word "psalms" means the Hagiographa, i.e., the holy writings, one of the sections into which the Jews divided the Old Testament. (See [510]BIBLE.) None of the psalms can be proved to have been of a later date than the time of Ezra and Nehemiah, hence the whole collection extends over a period of about 1,000 years. There are in the New Testament 116 direct quotations from the Psalter. The Psalter is divided, after the analogy of the Pentateuch, into five books, each closing with a doxology or benediction: (1.) The first book comprises the first 41 psalms, all of which are ascribed to David except 1, 2, 10, and 33, which, though anonymous, may also be ascribed to him. (2.) Book second consists of the next 31 psalms (42-72), 18 of which are ascribed to David and 1 to Solomon (the 72nd). The rest are anonymous. (3.) The third book contains 17 psalms (73-89), of which the 86th is ascribed to David, the 88th to Heman the Ezrahite, and the 89th to Ethan the Ezrahite. (4.) The fourth book also contains 17 psalms (90-106), of which the 90th is ascribed to Moses, and the 101st and 103rd to David. (5.) The fifth book contains the remaining psalms, 44 in number. Of these, 15 are ascribed to David, and the 127th to Solomon. Ps. 136 is generally called "the great hallel." But the Talmud includes also Ps. 120-135. Ps. 113-118, inclusive, constitute the "hallel" recited at the three great feasts, at the new moon, and on the eight days of the feast of dedication. "It is presumed that these several collections were made at times of high religious life: the first, probably, near the close of David's life; the second in the days of Solomon; the third by the singers of Jehoshaphat (2 Chr. 20:19); the fourth by the men of Hezekiah (29, 30, 31); and the fifth in the days of Ezra." The Mosaic ritual makes no provision for the service of song in the worship of God. David first taught the Church to sing the praises of the Lord. He first introduced into the ritual of the tabernacle music and song. Divers names are given to the psalms. (1.) Some bear the Hebrew designation shir (Gr. ode, a song). Thirteen have this title. It means the flow of speech, as it were, in a straight line or in a regular strain. This title includes secular as well as sacred song. (2.) Fifty-eight psalms bear the designation (Heb.) mitsmor (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred song accompanied with a musical instrument. (3.) Ps. 145, and many others, have the designation (Heb.) tehillah (Gr. hymnos, a hymn), meaning a song of praise; a song the prominent thought of which is the praise of God. (4.) Six psalms (16, 56-60) have the title (Heb.) michtam (q.v.). (5.) Ps. 7 and Hab. 3 bear the title (Heb.) shiggaion (q.v.).
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Ruby
(Heb. peninim), only in plural (Lam. 4:7). The ruby was one of the stones in the high priest's breastplate (Ex. 28:17). A comparison is made between the value of wisdom and rubies (Job 28:18; Prov. 3:15; 8:11). The price of a virtuous woman is said to be "far above rubies" (Prov. 31:10). The exact meaning of the Hebrew word is uncertain. Some render it "red coral;" others, "pearl" or "mother-of-pearl."
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Tree of life
Stood also in the midst of the garden of Eden (Gen. 2:9; 3:22). Some writers have advanced the opinion that this tree had some secret virtue, which was fitted to preserve life. Probably the lesson conveyed was that life was to be sought by man, not in himself or in his own power, but from without, from Him who is emphatically the Life (John 1:4; 14:6). Wisdom is compared to the tree of life (Prov. 3:18). The "tree of life" spoken of in the Book of Revelation (Rev. 2:7; 22:2, 14) is an emblem of the joys of the celestial paradise.
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Wise, wisdom
A moral rather than an intellectual quality. To be "foolish" is to be godless (Ps. 14:1; comp. Judg. 19:23; 2 Sam. 13:13). True wisdom is a gift from God to those who ask it (Job 28:12-28; Prov. 3:13-18; Rom. 1:22; 16:27; 1 Cor. 1:17-21; 2:6-8; James 1:5). "Wisdom" in Prov. 1:20; 8:1; 9:1-5 may be regarded not as a mere personification of the attribute of wisdom, but as a divine person, "Christ the power of God and the wisdom of God" (1 Cor. 1:24). In Matt. 11:19 it is the personified principle of wisdom that is meant.
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