Lisa M. Beardsley
(Revised
Spiritual Intelligence and the Bible
Lisa M. Beardsley
Introduction
The purpose of
this paper is to explore spiritual intelligence as it relates to the
Bible. What is spiritual
intelligence? Is it another way to
describe faith? What does it
include? Faith, hope and love? How might it be measured? Many definitions of spiritual intelligence
have been offered. Zohar and Marshall
(1999) describe spiritual intelligence as "the intelligence with which we
address and solve problems of meaning and value, the intelligence with which we
can place our actions and our lives in a wider, richer, meaning-giving context,
the intelligence with which we can assess that one course of action or one
life-path is more meaningful than another." The Bible illustrates the endpoints of those
life paths and warns against a short-sighted materialistic path because “what
is seen is temporary, but what is unseen is eternal.” (2 Cor. 4:18). God provides direction through revelation (visions,
dreams, prophets, the spoken and written Word of God), nature (Rom.
Overview
of theories of intelligence
Theories of intelligence
fall into three main types of models:
developmental (e.g., Jean Piaget’s assimilation and accommodation
processes); psychometric models based on measurement concepts (e.g., Raymond
Cattell’s fluid vs. crystallized abilities); and information processing models
like those proposed by Robert Sternberg and Howard Gardner. J. P. Guilford’s model is the most complex
one. In it operations by context, by
products yields a Rubik’s Cube of 120 discrete aspects of intelligence. In Gardener’s multiple intelligences (1983)
he theorizes that these are “relatively autonomous human intellectual
competences” and that they are formed, adapted and expressed by individuals and
cultures. They are independent but they
typically work in harmony. This is
consistent with Charles Spearman’s theory that intelligence is based on one
common intellectual factor known as “g” for general intelligence. While Spearman recognized specific abilities
or “s,” each requires a certain amount of g factor.
The processes and core
operations by which knowledge is acquired, however, are more culture-general
because they are based in human neurology and human cognitive capacity. For linguistic intelligence, these core operations
include semantics, phonology, syntax, and pragmatics. For musical intelligence the principal
constituent elements are pitch, rhythm, and timbre (pp. 104-105), with which
neurology and emotions have a critical modifying role.
For each type of intelligence that
Robert and Michele
Root-Bernstein (1999) take the theory of multiple intelligences a step
further. They argue that “multiple
intelligences” is not intelligence per se.
Rather, they are the media through which intelligence is expressed. The artifacts created through these media are
symptoms of intelligence. According to
them, thinking and creativity precede logical and verbal expression, and is
experienced by the individual in pre-verbal ways. Thus, “knowing something” is first
experienced through the emotions, intuitions, visual images, and bodily
feelings. For example, one may hunt for
just the right word by checking a thesaurus or dictionary. The right word, though, may be elusive and the
individual proceeds with the best approximation that comes to mind. Later, when that right word pops up and is
happily incorporated into its place.
There is a sense of relief in finding the right word that one already
knew at an emotional or subconscious level.
One who is high in verbal intelligence is more adept at naming emotions
and readily finding the right word, while others struggle to express
themselves. Paul lends support for this
type of pre-verbal, visceral, or physical knowledge that is known before it can
be expressed in words, if ever. He says
we “groan inwardly as we wait eagerly for our adoption as sons, the redemption
of our bodies” (Rom.
The Bible
indicates that humans are created with a longing for eternity, a restlessness
that reaches for but cannot fully know God and his ways (Eccl.
Intelligence of any kind generally increases with age and maturation. Luke observed that the young Jesus grew physically and “became strong in spirit” (Luke 1:80). John Fowler has described stages in faith development in a manner similar to Jean Piaget’s developmental approach to describing intelligence. Core operations in Piaget’s model of cognitive development are the dual processes of assimilation and accommodation. In his classic work Stages of faith: the psychology of human development (1995) Fowler describes a six-stage model of development from childhood to maturity. Because Fowler’s model of stages of faith development is a developmental one, it will be of greatest interest to those who work with children.
An emerging literature found positive correlations between spirituality and health outcomes, indicating a promising future for the psychometric, and empirical investigation of spiritual intelligence. These studies find that in general, the higher the measures of spirituality, religiosity, and proxy or correlated measures for those constructs, the better it is for health and mortality (Lee, Stacey & Fraser, 2003; Koenig; 2001, 2002; Mueller, Plevak & Rummans, 2001; Ellison, Boardman, Williams, & Jackson, 2001; Musgrave, Allen & Allen, 2002). Each model (developmental, psychometric, and information processing) could be described in great detail. However, the rest of this paper will address spiritual intelligence from an information-processing perspective and will explore the core operations that it uses.
Spiritual intelligence and core operations
A fundamental core
operation is the ability to discern the phenomenon unique to a specific
intelligence (whether color, musical sounds, spatial shapes, quantifiable
objects, words, or physical, nonverbal cues).
Spiritual matters are noted to be spiritually discerned but opaque to
others (1 Cor.
Another core operation is concept formation. Concepts, values, and sentiments must be assimilated for an understanding and mastery to develop to the degree that the individual develops fluency and can be creative with domain symbols and their systems (whether musical notation and theory, numbers and theorems, grammar and syntax, or spiritual concepts and theology). Immersion in the domain is critical. There is no substitute for learning well. It takes time to internalize the domain; its symbolic elements, rules, and notation. Creativity and the competence to form systems and concepts, like critical thinking, require a great deal of content mastery. Just as it is not possible to think critically about nothing, creativity must find expression through a domain. How much is enough? Gardner’s study (1993) of seven creative individuals in domains ranging from psychology (Freud), science (Einstein), dance (Graham), and music (Stravinsky), showed significant breakthroughs at 10-year intervals. The “10-year rule” as the time it takes for an individual to gain initial mastery of a domain has been well documented in studies of cognitive psychology.
Csikszentmihalyi (1996) goes on to explain that creativity is the cultural equivalent of the biological process of adaptation. In this analogy, cultural genes are “memes” in that they are the units of information that we must learn if culture is to continue. Memes are numbers, language, recipes, theories, stories, etc. that are passed on and which the creative person changes. If enough see the change as valuable, the change becomes part of culture. (p. 7)
Creativity depends on
prior knowledge that must be learned before it can be changed. It may not take 10 years, but domain mastery
is needed before an individual can manipulate symbols in new ways that solve
problems or apply to novel situations.
Jesus first demonstrated domain mastery and the ability to synthesize
and reformulate spiritual truths as a 12-year old in the temple, where everyone
“was amazed at his understanding and his answers” (Luke
For spiritual intelligence, assimilation of the domain enables one to interpret spiritual principles and apply them to the challenges of life. One can then draw from this deep well of content mastery to solve a variety of problems such as when to terminate life support (clinical ethics); to prepare an exegetical sermon; or to combine theology with musical and verbal intelligence to create complex musical compositions such as Handel’s Messiah, Mozart’s mass in C minor or Verdi’s Requiem. Spiritual intelligence also enables ordinary people to transform experiences and emotions such as bereavement so that they do not “grieve like the rest of men, who have no hope.” (1 Thess. 4:13).
Spiritual facilitation of
thought occurs through the practice of disciplines such as meditation,
observation, reflection and contemplative practices. Through such practices, the mind changes to
accommodate new ways of thinking.
Appendix A shows that meditation is about something (scripture, nature,
God’s work) and not a cognitive state of white noise. Most of the references to meditation are in
the psalms. Song itself is a form of
reflection and meditation. Creating or
participating in art, drama, and poetry are means of reflection, observation,
and meditation. Other sources are the
study of nature (Rom.
The Wisdom Literature (Proverbs, Job and
Ecclesiastes) lack discussions about the promises to the patriarchs, the
covenant with God, the central purpose of
Much learning happens in
the context of relationships with other people and prayer is a means of
communication and relationship with God.
Prayer is also an attitude of openness and receptivity to spiritual
issues. What can be known about God can also
be shared and validated in the community of faith. Even God, who has the power to do so, does not use authority
to command trust. Trust in God grows out
of a relationship with him. Good
teachers provide students with a relational epistemology. This epistemology uses core operations so
that the unknown (Truth, God) is perceived, evaluated, and interpreted. Core operations are the means by which a
relationship is formed with the subject.
This is validated in community, and substantiated by evidence. Relationship thus becomes both a vehicle to
and a context for knowledge.
But solitude has a role as
well. There is value in periods of
silence. God’s greatness is in stillness
(Ps. 46:9-11) and our own purpose in life is found in response to his gently
whispered, “What are you doing here?” ( 1 Kings
What about faith, hope,
and love? How do they fit in with the
core operations? Faith is “being sure of
what we hope for and certain of what we do not see” and by faith we “fix our
eyes on Jesus, the author and perfecter of our faith,” (Hebr. 11:1; 12:2). Faith is integral to discernment and
perception of the spiritual, non-material world. Hope rests on an assurance that God is who he
claims to be and that he will redeem all things in the anticipated future (Mt.
12:21; Luke 24:21; Acts 26:6; Rom. 8:24-25; Eph. 2:12; 1 Tim. 4:10; Tit. 1:2;
Hebr. 6:18-19). Hope is related to faith
(Col. 1:5, 23) but also based in the lessons of history and the Bible (
Love is most apparent in animating and ordering our relationship to God and to others (Deut. 10:12; Josh. 22:5; Mt. 22:34-40). Love is the magnet that draws one’s attention to the love object. What violinist does not love the turn of a violin’s lines, the hue of its wood, and the physical interaction that draws person and instrument to song? Love is the glue of all relationships.
Relationships are fertile grounds for growth. According to Vygotsky (1978), the mutual construction of knowledge is fundamental to the development of human cognition. The social construction of knowledge also occurs in the classroom. Palmer (1998, p. 51) proposes that our assumptions about what truth is directly affect our approach to teaching: “If we regard truth as something handed down from authorities on high, the classroom will look like a dictatorship. If we regard truth as a fiction determined by personal whim, the classroom will look like anarchy. If we regard truth as emerging from a complex process of mutual inquiry, the classroom will look like a resourceful and interdependent community. Our assumptions about knowing can open up, or shut down, the capacity for connectedness on which good teaching depends.”
Palmer contends that “knowing of any sort is relational, animated by a desire to come into deeper community with what we know.” He elaborates: “Knowing is how we make community with the unavailable other, with realities that would elude us without the connective tissue of knowledge. Knowing is a human way to seek relationship and, in the process, to have encounters and exchanges that will inevitably alter us. At its deepest reaches, knowing is always communal.” (p. 54).
Jesus said, “If you really knew me, you would know
my Father as well. ” This describes a
relational knowledge that is generalizable rather than specific (John
14:7). A few chapters later this relational
knowledge is reemphasized his prayer:
“Righteous Father, though the world does not know you, I know you, and
they know that you have sent me. I have
made you known to them, and will continue to make you known in order that the
love you have for me may be in them and that I myself may be in them.” (John 17:25-26). This is a relational epistemology. Indeed, Pinnock (1999) writes that
relationality is an essential quality of the Trinity and it is the Holy Spirit
who creates and enables communality. The
Holy Spirit interprets and enables receptive minds to perceive and understand
spiritual truths (1 Cor.
Zohar and
Pharaoh, King Saul, and
Judas are examples of those who had regrets but failed to repent by humbling
themselves in discipleship, re-connection and a loving re-orientation to
God. Whether due to pride or
irreparably-corroded faith, they sank into spiritual darkness. Because rejection of discernment given by
God’s Spirit leads to a blindness so dark there is no escape from its perpetual
night, Jesus warned against alienating the Spirit (Mt. 12:31-32; Mk
3:28-29). Students need assurance that the more serious sin is to fail to turn away
from and learn from mistakes and wrongdoing.
How is
spiritual intelligence measured?
When there is domain mastery, the individual develops the ability to create new structures and expressions through, for example words, the arts, music, drama. “The Chronicles of Narnia” by C.S. Lewis and “Lord of the Rings” J. R. R Tolkien are expressions of creativity and spiritual intelligence that appeal to both young and old. Their stories are delightfully whimsical but with deep magic (theology).
Creativity has an internal and external dimension. But any type of intelligence depends upon external validation that it exists in an individual. Traditional IQ tests assess and quantify verbal and quantitative aptitude. In other domains, evidence of that particular intelligence may be works of art or music, sculpture, or architecture. Goleman (1995) suggests that success in the business world is the evidence of emotional intelligence. Regardless of what it is, the only measure that any type of intelligence exists is external evidence. What external evidence is there of spiritual intelligence? Why should we think that because spiritual intelligence deals with the unseen world that there is no way to measure and observe it? The Bible indicates that such intelligence or wisdom is seen in one’s life: “Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom.” (James 3:13)
The evidence of
discernment, assimilation, and understanding are what the Bible identifies as
“fruit of the spirit.” They are external
indicators of an internal state of affairs (Mt.
The fruit of the Spirit is
love, joy, peace, patience, kindness, goodness, faithfulness (Gal.
Table 1 Biblical examples of spiritual intelligence as judged by choices and behavior.
|
Positive indicators |
Negative indicators |
Indeterminate |
|
Deborah |
Barak |
|
|
Rahab |
The rest
of the inhabitants of |
|
|
Job |
His wife and 3 friends |
|
|
King David |
|
King Saul (1 Sam. 16; 28:8-25; 31:4-6; s Sam. 1:6-16) |
|
Solomon |
Most of his wives |
|
|
Jacob |
Esau |
|
|
True prophets like Elijah |
False prophets, mediums, spiritists (1 Sam. 28:5-9) |
|
|
Moses |
Pharaoh |
|
|
The believing thief on the cross |
The other one |
|
|
Peter
(Mt. |
Caiaphas |
Judas |
|
The 3 wise men |
Herod (either one) |
Pilot |
|
Ruth, Naomi |
Orpah |
|
Analysis of those who had negative spiritual intelligence in column 2,
shows that spiritual intelligence can be a matter of life and death. Our culture, however, practically dismisses
the value of spiritual intelligence.
Schools, parents, employers, and students themselves focus almost
exclusively on a more narrow definition of intelligence. On Rosh Hashanah--the Day of Judgment, Rabbi
Harold Schulweis (1996) warned his congregation, “pay attention to the measure that we use.” He said:
It is not the measure
of God who created us in His image but the measure of Sodom of Gomorrah that
stretches and amputates the wholeness of ourselves. On this day of judgment, I
appeal for a respect for yourself, for your children and for each other. Pay
attention to the multiple talents and spiritual intelligences.
The news in all of
this is that spiritual intelligence, emotional intelligence, intrapersonal and
Interpersonal intelligence so critical for the sanity of society and the health
of the individual, is teachable. Unlike the tyranny of the IQ, with its fateful
genetic determinism that burns its number into my psyche that is the measure of
my worth, spiritual intelligence can be taught and it is here that faith,
religion, and character education are so important.
The Wisdom Literature provides many examples of what today
are referred to as Student Learning Outcomes, as do other portions of the Bible
(Appendix B). In the behavioral domain,
indicators are behaviors such as holding one’s tongue (Pr. 11:12), being
even-tempered (Pr. 17:27) and patient (Pr. 14:29), obedient to God’s law (Ps.
119:33-35; 99-101, and shunning evil (Job 28:28) by constant training to
“distinguish good from evil.” (Hebr. 5:1-14).
The wise person is quick to learn from God’s precepts and revelation
(Ps. 119:73, 104, 130; Ps. 110:10; Pr. 2:6); from parents (Pr. 4:1); from
practice, feedback and discipline (Pr. 15:32); and the lessons of history and
nature (Ps. 145:5). They are able to communicate
and explain what has been learned to others (Job
Spiritual intelligence leads to happiness (Pr. 3:13),
prosperity (Pr. 19:8) and is a fountain of life (Pr. 16:22). But “a man who strays from the path of
understanding comes to rest in the company of the dead” (Pr. 21:16), and so “my
people will go into exile for lack of understanding; their men of rank will die
of hunger and their masses will be parched with thirst” (Is.
Spiritual intelligence can and must be part of the higher
education curriculum. Students must also
learn that when the application of knowledge is for exploitive and cruel
purposes, it is a misuse of spiritual intelligence. This calls for the need to cultivate
emotional and spiritual intelligence, morality, and ethics alongside the
cultivation of any other type of intelligence.
It calls for education of the whole person.
Power,
thinking, action, truth, duty, and destiny are key concepts in Adventist
education. The development of these
qualities enables students to be “masters and not slaves of
circumstances.” The context for these
concepts is that:
Every human being, created in the image of God, is endowed with a power akin to that of the Creator—individuality, power to think and to do. The men in whom this power is developed are the men who bear responsibilities, who are leaders in enterprise, and who influence character. It is the work of true education to develop this power, to train the youth to be thinkers, and not mere reflectors of other men’s thought. Instead of confining their study to that which men have said or written, let students be directed to the sources of truth, to the vast fields opened for research in nature and revelation. Let them contemplate the great facts of duty and destiny, and the mind will expand and strengthen. Instead of educated weaklings, institutions of learning may send forth men strong to think and to act, men who are masters and not slaves of circumstances, men who possess breadth of mind, clearness of thought, and the courage of their convictions.”” (White, 1952, p. 17, 18, italics added).
To this point we have considered spiritual intelligence as a
neutral to positive quality. However,
spiritual intelligence wrongly used will be considered next.
Is the Devil Spiritually Intelligent?
In the military, "intelligence" denotes information about the enemy. Can the adversary use “intelligence” in the spiritual warfare of the Great Controversy? All other types of intelligence can be used for good or evil—to design medication that can bring healing or it can be used to mastermind toxins for biological warfare. Why should spiritual intelligence be any different? Can it be used for evil?
The Bible shows spiritual
intelligence to be a two-edged sword.
Most of the same core operations apply to good or bad content. The wicked person reflects on and uses his
creativity to “invent ways of doing evil” (Rom.
In this case the core
operations of assimilation and accommodation (through reflection and meditation)
are used to wrong ends. The pre-diluvium
world is an example of spiritual intelligence went so amok that its
civilization became utterly corrupt and violent (Gen. 6:11-13). The societies of
Satan, evil spirits, and
evil people all demonstrate a degree of spiritual intelligence. Satan sometimes masquerades as an angel of
light (2 Cor.
See just how it happened in slow motion in 1 Samuel 28:8-25; 31:4-6 and 2 Samuel 1:6-16.. Saul made the wrong choice. He then disguised himself and visits the Witch of Endor in a cave by night. Earlier in his reign, King Saul acted on God’s direction and put to death spiritists and mediums. But when God no longer seemed to answer him, he rationalized why it was acceptable to make God talk to him. The trap was spread and the spiritist spun a web of deceit in which he got caught. Saul believed the apparition that he saw, not considering that it might be lying to him. He relied upon his own perception rather than upon what God had said. When he did not get killed as the spirit had predicted, he made it a self-fulfilling prophecy by first falling on his own sword, and then persuaded a passing Amalekite to finish him off. The devil flung spiritual dust in his eyes. His discernment and understanding were so darkened that the visual apparition tricked him. He was out-maneuvered in spiritual warfare and lost the spiritual vision that once made him a great king. He would not have been deceived had he accepted as absolute truth that mediums and sorcerers do not speak for God and must never be consulted. And so he lost his life.
Does one have to be of a
specific religion, namely Adventist, to be spiritually intelligent? What about Gandhi, Buddha, Mother Teresa,
Martin Luther? What about an ordinary
person born in the People’s Republic of
If Satan and power-hungry spiritual tyrants like David Koresh can be spiritually intelligent, what makes the difference between them and the ignorant but God-leaning person that Paul described above in Romans? And how are they different from a Martin Luther, John the Baptist or Ellen White? A power-hungry tyrant has faith in the spiritual, non-material world but does not go on to develop a loving relationship with the object of Scripture. The Scriptures are like a transitive verb. A transitive verb takes a direct object: it shows action upon someone or something. Intransitive verbs take no direct object; they need only a subject to make a sentence. The object of the Bible is God. Where discernment, knowledge, and understanding fail to ultimately connect with God, the limits of spiritual intelligence have been reached. Resistance to connecting with God has the effect of darkening the heart and mind. This indicates that spiritual intelligence involves more than perception (discernment), reflection, assimilation, understanding, and even knowledge of scripture or theology.
In an examination of Latin
grammar,
Implications
for education
How does the educator foster spiritual intelligence in students? A website containing tips for Adventist educators suggests means for developing spiritual intelligence: meditation, reflection, worship and praise, faith integrated with learning, participation in a social gospel, and ask[ing] basic questions about existence among others (http://www.curriculumfutures.org/learning/a06-09.html). The educator is in a unique position to facilitate domain proficiency. There is no substitute for learning well. Students must learn to internalize the domain; its symbolic elements, rules, and notation. They must also internalize the criteria and selectivity of the field so that attention and efforts can be focused and poor ideas winnowed out. Creativity, like critical thinking, requires a great deal of content mastery. The “10-year rule” as the time it takes for an individual to gain initial mastery has been documented in other domains.
Learning how to analyze and elicit creative solutions to problems builds upon content mastery. The Root-Bernstein’s (1999) have identified 13 “thinking tools” used by creative people. These tools to transform thinking include observing, imaging, abstracting, recognizing patterns, forming patterns, analogizing, body thinking, empathizing, dimensional thinking, modeling, playing, transforming, and synthesizing. They “emphasize the teaching of universal processes of invention in addition to the acquisition of disciplinary products of knowledge.” (p. 316). They propose that teaching the arts on an equal footing with the sciences and teaching students the intuitive and imaginative skills helps nurture the nonlogical, nonverbal seeds of creative thinking.
The natural world and revelation in the Word of God are primary sources for meditation. Practice of spiritual disciplines, aligning behavior with knowledge, and incorporating feedback and repentance as a critical learning loop refines spiritual intelligence. The Spirit of God, in revealing truth, and in hovering over the void at Creation certainly has a role here. It is through reflection on the call and claim of God that a sense of duty is developed. The light of heaven, eternity, and destiny provides insight gained through no other means.
Finally, students must be impressed that spiritual intelligence has moral and ethical dimensions. It can be used to bless through biomedical research, micro enterprise projects that alleviate poverty, or innovative, culturally-appropriate methods of evangelism. It can also be used for evil: biological warfare, calculating crime, and deceit. This is why spiritual intelligence must be learned and practiced by students within the context of duty and destiny.
Summary
Spiritual intelligence involves discernment, domain mastery, facilitation of spiritual thought, and creative expression through art, music, and other symbolic maps (theology and doctrine). Problem-solving and application to decision-making and life situations is an indicator of spiritual intelligence. It is also evidenced by behavior such as the “fruit of the Spirit” and service. Ultimately, the goal and most satisfying expressions of spiritual intelligence are loving relationships in the community of faith and with God.
Spiritual intelligence can be misused. By creating safe relationships in the classroom in which to explore and learn from mistakes, teachers can help students develop their spiritual intelligence. To enter into that environment with students and develop their proficiency with the core operations that facilitate engagement with the subject is the challenge for the educator.
Questions:
What might you foster development of spiritual intelligence in the subject you teach?
What core operations could you incorporate into instructional activities?
How might you foster engagement and relationship with God, content, and students and in your classes?
What is the role of faith, hope and love? What is the role of prayer and the Holy Spirit?
How much intelligence do you need to be spiritually smart? Can a child with Down’s Syndrome be spiritually smart?
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Appendix A
Core operation: Role of meditation in the development of discernment
Do not let this Book of the Law depart from your mouth; meditate on it
day and night, so that you may be careful to do everything written in it. Then
you will be prosperous and successful.
(Whole Chapter: In
context: )
But his delight is in the law of the LORD, and on his law he meditates
day and night.
(Whole Chapter: In
context: )
My heart grew hot within me, and as I meditated, the fire burned; then I
spoke with my tongue: Show me, O LORD ,
my life's end and the number of my days; let me know how fleeting is my life.
(Whole Chapter: In
context: )
Within your temple, O God, we meditate on your unfailing love.
(Whole Chapter: In
context: )
I will meditate on all your works and consider all your mighty deeds.
(Whole Chapter: In
context: )
I meditate on your precepts and consider your ways.
(Whole Chapter: in
context: )
Though rulers sit together and slander me, your servant will meditate on
your decrees.
(Whole Chapter: In
context: )
Let me understand the teaching of your precepts; then I will meditate on
your wonders.
(Whole Chapter: In
context: )
I lift up my hands to [ 119:48 Or [ for ] ] your commands, which I love,
and I meditate on your decrees.
(Whole Chapter: In
context: )
May the arrogant be put to shame for wronging me without cause; but I will meditate
on your precepts.
(Whole Chapter: In
context: )
Oh, how I love your law! I meditate on it all day long.
(Whole Chapter: In
context: )
I have more insight than all my teachers, for I meditate on your
statutes.
(Whole Chapter: In
context: )
My eyes stay open through the watches of the night, that I may meditate
on your promises.
(Whole Chapter: In
context: )
I remember the days of long ago; I meditate on all your works and
consider what your hands have done.
(Whole Chapter: In
context: )
They will speak of the glorious splendor of your majesty, and I will meditate
on your wonderful works. [ 145:5 Dead Sea Scrolls and Syriac (see also
Septuagint); Masoretic Text [ On the glorious splendor of your majesty / and on
your wonderful works I will meditate ] ]
(Whole Chapter: In
context: )
May the words of my mouth and the meditation of my heart be pleasing in
your sight, O Lord, my Rock and my Redeemer.
(Whole Chapter: In
context: )
May my meditation be pleasing to him, as I rejoice in the LORD.
(Whole Chapter: In
context: )
Appendix B
Concept formation of wisdom
See, I have taught you decrees and laws as the LORD my God commanded me, so
that you may follow them in the land you are entering to take possession of it.
6 Observe them carefully, for this will show your wisdom and understanding
to the nations, who will hear about all these decrees and say, "Surely
this great nation is a wise and understanding people." 7
What other nation is so great as to have their gods near them the way the LORD
our God is near us whenever we pray to him? (Whole Chapter: In
context: )
He replied, "Why do you ask my name? It is beyond understanding. [
God gave Solomon wisdom and very great insight, and a breadth of understanding
as measureless as the sand on the seashore.
(Whole Chapter: In
context: )
May the LORD give you discretion and understanding when he puts you in
command over
(Whole Chapter: In
context: )
"All this," David said, "I have in writing from the hand of the
LORD upon me, and he gave me understanding in all the details of the
plan."
(Whole Chapter: In
context: )
Hezekiah spoke encouragingly to all the Levites, who showed good understanding
of the service of the LORD . For the seven days they ate their assigned portion
and offered fellowship offerings [ 30:22 Traditionally [ peace offerings
] ] and praised the LORD , the God of their fathers. (Whole Chapter: In
context: )
"Ask the former generations and find out what their fathers learned, 9
for we were born only yesterday and know nothing, and our days on earth are but
a shadow. Will they not instruct you and tell you? Will they not bring forth
words from their understanding?
(Whole Chapter: In
context: )
Is not wisdom found among the aged? Does not long life bring understanding?
(Whole Chapter: In
context: )
"To God belong wisdom and power; counsel and understanding are his.
(Whole Chapter: In
context: )
You have closed their minds to understanding; therefore you will not let
them triumph.
(Whole Chapter: In
context: )
I hear a rebuke that dishonors me, and my understanding inspires me to
reply.
(Whole Chapter: In
context: )
"But where can wisdom be found? Where does understanding dwell?
(Whole Chapter: In
context: )
The topaz of
(Whole Chapter: In
context: )
And he said to man, 'The fear of the Lord-that is wisdom, and to shun evil is understanding.'
"
(Whole Chapter: In
context: )
I thought, 'Age should speak; advanced years should teach wisdom.' But it is
the spirit [ 32:8 Or [ Spirit ] ; also in verse 18 ] in a man, the
breath of the Almighty, that gives him understanding.
(Whole Chapter: In
context: )
"So listen to me, you men of understanding. Far be it from God to
do evil, from the Almighty to do wrong.
(Whole Chapter: In
context: )
"If you have understanding, hear this; listen to what I say.
(Whole Chapter: In
context: )
"Men of understanding declare, wise men who hear me say to me,
(Whole Chapter: In
context: )
How great is God-beyond our understanding! The number of his years is
past finding out.
(Whole Chapter: In
context: )
God's voice thunders in marvelous ways; he does great things beyond our understanding.
(Whole Chapter: In
context: )
Who endowed the heart [ 38:36 The meaning of the Hebrew for this word is
uncertain. ] with wisdom or gave understanding to the mind [ 38:36
The meaning of the Hebrew for this word is uncertain. ] ?
(Whole Chapter: In
context: )
Do not be like the horse or the mule, which have no understanding but
must be controlled by bit and bridle or they will not come to you.
(Whole Chapter: In
context: )
My mouth will speak words of wisdom; the utterance from my heart will give understanding.
(Whole Chapter: In
context: )
A man who has riches without understanding is like the beasts that
perish.
(Whole Chapter: In
context: )
The fear of the LORD is the beginning of wisdom; all who follow his precepts
have good understanding. To him belongs eternal praise.
(Whole Chapter: In
context: )
Give me understanding, and I will keep your law and obey it with all my
heart.
(Whole Chapter: In
context: )
Your hands made me and formed me; give me understanding to learn your
commands.
(Whole Chapter: In
context: )
I have more understanding than the elders, for I obey your precepts.
(Whole Chapter: In
context: )
I gain understanding from your precepts; therefore I hate every wrong
path.
(Whole Chapter: In
context: )
The unfolding of your words gives light; it gives understanding to the
simple.
(Whole Chapter: In
context: )
Your statutes are forever right; give me understanding that I may live.
(Whole Chapter: In
context: )
May my cry come before you, O LORD ; give me understanding according to
your word.
(Whole Chapter: In
context: )
who by his understanding made the heavens, His love endures forever.
(Whole Chapter: In
context: )
Great is our Lord and mighty in power; his understanding has no limit.
(Whole Chapter: In
context: )
for attaining wisdom and discipline; for understanding words of insight;
(Whole Chapter: In
context: )
for understanding proverbs and parables, the sayings and riddles of the
wise.
(Whole Chapter: In
context: )
turning your ear to wisdom and applying your heart to understanding,
(Whole Chapter: In
context: )
and if you call out for insight and cry aloud for understanding,
(Whole Chapter: In
context: )
For the LORD gives wisdom, and from his mouth come knowledge and understanding.
(Whole Chapter: In
context: )
Discretion will protect you, and understanding will guard you.
(Whole Chapter: In
context: )
Trust in the LORD with all your heart and lean not on your own understanding;
(Whole Chapter: In
context: )
Blessed is the man who finds wisdom, the man who gains understanding,
(Whole Chapter: In
context: )
By wisdom the LORD laid the earth's foundations, by understanding he set
the heavens in place;
(Whole Chapter: In
context: )
Listen, my sons, to a father's instruction; pay attention and gain understanding.
(Whole Chapter: In
context: )
Get wisdom, get understanding; do not forget my words or swerve from
them.
(Whole Chapter: In
context: )
Wisdom is supreme; therefore get wisdom. Though it cost all you have, [ 4:7
Or [ Whatever else you get ] ] get understanding.
(Whole Chapter: In
context: )
Say to wisdom, "You are my sister," and call understanding
your kinsman;
(Whole Chapter: In
context: )
Does not wisdom call out? Does not understanding raise her voice?
(Whole Chapter: In
context: )
You who are simple, gain prudence; you who are foolish, gain understanding.
(Whole Chapter: In
context: )
Counsel and sound judgment are mine; I have understanding and power.
(Whole Chapter: In
context: )
Leave your simple ways and you will live; walk in the way of understanding.
(Whole Chapter: In
context: )
"The fear of the LORD is the beginning of wisdom, and knowledge of the
Holy One is understanding.
(Whole Chapter: In
context: )
A fool finds pleasure in evil conduct, but a man of understanding
delights in wisdom.
(Whole Chapter: In
context: )
A man who lacks judgment derides his neighbor, but a man of understanding
holds his tongue. (Whole Chapter: In
context: )
Good understanding wins favor, but the way of the unfaithful is hard. [
A patient man has great understanding, but a quick-tempered man displays
folly.
(Whole Chapter: In
context: )
Folly delights a man who lacks judgment, but a man of understanding
keeps a straight course. (Whole Chapter:
In
context: )
He who ignores discipline despises himself, but whoever heeds correction gains understanding. (Whole Chapter: In
context: )
How much better to get wisdom than gold, to choose understanding rather
than silver!
(Whole Chapter: In
context: )
Understanding is a fountain of life to those who have it, but folly
brings punishment to fools. (Whole
Chapter: In
context: )
A man of knowledge uses words with restraint, and a man of understanding
is even-tempered. (Whole Chapter: In
context: )
A fool finds no pleasure in understanding but delights in airing his own
opinions.
(Whole Chapter: In
context: )
He who gets wisdom loves his own soul; he who cherishes understanding
prospers.
(Whole Chapter: In
context: )
The purposes of a man's heart are deep waters, but a man of understanding
draws them out.
(Whole Chapter: In
context: )
A man who strays from the path of understanding comes to rest in the
company of the dead.
(Whole Chapter: In
context: )
Buy the truth and do not sell it; get wisdom, discipline and understanding.
(Whole Chapter: In
context: )
By wisdom a house is built, and through understanding it is established;
(Whole Chapter: In
context: )
When a country is rebellious, it has many rulers, but a man of understanding
and knowledge maintains order.
(Whole Chapter: In
context: )
"I am the most ignorant of men; I do not have a man's understanding. I have not learned wisdom,
nor have I knowledge of the Holy One.
(Whole Chapter: In
context: )
Then I applied myself to the understanding of wisdom, and also of
madness and folly, but I learned that this, too, is a chasing after the wind.
(Whole Chapter: In
context: )
Therefore my people will go into exile for lack of understanding; their
men of rank will die of hunger and their masses will be parched with thirst.
(Whole Chapter: In
context: )
He said, "Go and tell this people: " 'Be ever hearing, but never understanding;
be ever seeing, but never perceiving.'
(Whole Chapter: In
context: )
Make the heart of this people calloused; make their ears dull and close their
eyes. [ 6:9,10 Hebrew; Septuagint [ 'You will be ever hearing, but never
understanding; / you will be ever seeing, but never perceiving.' / 10
This people's heart has become calloused; / they hardly hear with their ears, /
and they have closed their eyes ] ] Otherwise they might see with their eyes,
hear with their ears, understand with their hearts, and turn and be
healed."
(Whole Chapter: In
context: )
For he says: " 'By the strength of my hand I have done this, and by my
wisdom, because I have understanding. I removed the boundaries of
nations, I plundered their treasures; like a mighty one I subdued [ 10:13
Or [ / I subdued the mighty ] , ] their kings.
(Whole Chapter: In
context: )
The Spirit of the LORD will rest on him- the Spirit of wisdom and of understanding,
the Spirit of counsel and of power, the Spirit of knowledge and of the fear of
the LORD -
(Whole Chapter: In
context: )
Whom did the LORD consult to enlighten him, and who taught him the right way?
Who was it that taught him knowledge or showed him the path of understanding?
(Whole Chapter: In
context: )
Do you not know? Have you not heard? The LORD is the everlasting God, the
Creator of the ends of the earth. He will not grow tired or weary, and his understanding
no one can fathom.
(Whole Chapter: In
context: )
No one stops to think, no one has the knowledge or understanding to say,
"Half of it I used for fuel; I even baked bread over its coals, I roasted
meat and I ate. Shall I make a detestable thing from what is left? Shall I bow
down to a block of wood?"
(Whole Chapter: In
context: )
They are dogs with mighty appetites; they never have enough. They are shepherds
who lack understanding; they all turn to their own way, each seeks his
own gain.
(Whole Chapter: In
context: )
Then I will give you shepherds after my own heart, who will lead you with
knowledge and understanding.
(Whole Chapter: In
context: )
"My people are fools; they do not know me. They are senseless children;
they have no understanding. They are skilled in doing evil; they know
not how to do good."
(Whole Chapter: In
context: )
But God made the earth by his power; he founded the world by his wisdom and
stretched out the heavens by his understanding. (Whole Chapter: In
context: )
"He made the earth by his power; he founded the world by his wisdom and
stretched out the heavens by his understanding. (Whole Chapter: In
context: )
By your wisdom and understanding you have gained wealth for yourself and
amassed gold and silver in your treasuries.
(Whole Chapter: In
context: )
To these four young men God gave knowledge and understanding of all
kinds of literature and learning. And Daniel could understand visions and
dreams of all kinds.
(Whole Chapter: In
context: )
In every matter of wisdom and understanding about which the king
questioned them, he found them ten times better than all the magicians and
enchanters in his whole kingdom.
(Whole Chapter: In
context: )
This man Daniel, whom the king called Belteshazzar, was found to have a keen
mind and knowledge and understanding, and also the ability to interpret
dreams, explain riddles and solve difficult problems. Call for Daniel, and he
will tell you what the writing means."
(Whole Chapter: In
context: )
He instructed me and said to me, "Daniel, I have now come to give you
insight and understanding.
(Whole Chapter: In
context: )
In the third year of Cyrus king of
(Whole Chapter: In
context: )
Then he continued, "Do not be afraid, Daniel. Since the first day that you
set your mind to gain understanding and to humble yourself before your
God, your words were heard, and I have come in response to them.
(Whole Chapter: In
context: )
because they have deserted the LORD to give themselves 11 to
prostitution, to old wine and new, to prostitution, to old wine and new, which
take away the understanding
(Whole Chapter: In
context: )
"I will not punish your daughters when they turn to prostitution, nor your
daughters-in-law when they commit adultery, because the men themselves consort
with harlots and sacrifice with shrine prostitutes- a people without understanding
will come to ruin!
(Whole Chapter: In
context: )
In them is fulfilled the prophecy of Isaiah: " 'You will be ever hearing
but never understanding; you will be ever seeing but never perceiving.
(Whole Chapter: In
context: )
so that, " 'they may be ever seeing but never perceiving, and ever hearing
but never understanding; otherwise they might turn and be forgiven!'[
(Whole Chapter: In
context: )
To love him with all your heart, with all your understanding and with
all your strength, and to love your neighbor as yourself is more important than
all burnt offerings and sacrifices."
(Whole Chapter: In
context: )
Everyone who heard him was amazed at his understanding and his answers.
(Whole Chapter: In
context: )
" 'Go to this people and say, "You will be ever hearing but never understanding;
you will be ever seeing but never perceiving." (Whole Chapter: In
context: )
Again I ask: Did
And do this, understanding the present time. The hour has come for you
to wake up from your slumber, because our salvation is nearer now than when we
first believed.
(Whole Chapter: In
context: )
that he lavished on us with all wisdom and understanding.
(Whole Chapter: In
context: )
And he[ 1:9 Or us. With all wisdom and understanding, 9 he] made known
to us the mystery of his will according to his good pleasure, which he purposed
in Christ,
(Whole Chapter: In
context: )
They are darkened in their understanding and separated from the life of
God because of the ignorance that is in them due to the hardening of their
hearts.
(Whole Chapter: In
context: )
And the peace of God, which transcends all understanding, will guard
your hearts and your minds in Christ Jesus.
(Whole Chapter: In
context: )
For this reason, since the day we heard about you, we have not stopped praying
for you and asking God to fill you with the knowledge of his will through all
spiritual wisdom and understanding. (Whole Chapter: In
context: )
My purpose is that they may be encouraged in heart and united in love, so that
they may have the full riches of complete understanding, in order that
they may know the mystery of God, namely, Christ, (Whole Chapter: In
context: ) My purpose is that they may be encouraged in
heart and united in love, so that they may have the full riches of complete
understanding, in order that they may know the mystery of God, namely, Christ, 3in
whom are hidden all the treasures of wisdom and knowledge.
I pray that you may be active in sharing your faith, so that you will have a
full understanding of every good thing we have in Christ. (Whole Chapter: In
context: )
Who is wise and understanding among you? Let him show it by his good
life, by deeds done in the humility that comes from wisdom. (Whole Chapter: In
context: )
We know also that the Son of God has come and has given us understanding,
so that we may know him who is true. And we are in him who is true–even in his
Son Jesus Christ. He is the true God and eternal life. (Whole Chapter: In
context: )