Prepared for Advanced Old Testament Theology I on November 17, 2003.
The Hebrew noun חָכְמָה and its cognate verb ~kx occur a total of 180 times in the OT (153 and 27 respectively). The KJV translates the noun as “wisdom” (145×), “wisely” (2×), “skilful man” (1×), and “wits” (1×). The NASB differs very little: “wisdom” (143×), “skill” (6×), “wisely” (3×), and “wits” (1×). The verb is nearly always translated with a cognate of “wisdom” as well (26×). There is certainly overlap between the English word “wisdom” and the Hebrew word חָכְמָה, but there is a notable difference in emphasis. While the English stresses the intellectual, the Hebrew stresses the practical. Thus on numerous occasions, the English fails to bring out the true force of the Hebrew. The basic meaning is practical knowledge. It refers to (1) perspicacity, (2) skill, and (3) religious practice. As expected, חָכְמָה is generally translated in the LXX as σοφία.
The first sense of the word is basically equivalent to the English concept of wisdom. It denotes an understanding of truth and reality, but not one that is devoid of practical application. For this sense, חָכְמָה is often used in conjunction with תְּבוּנָה (“understanding”) and דַּעַת (“knowledge”). Solomon’s wisdom was this kind (1 Kings 4:29, 30, 34). It seems that Solomon spoke of this in Ecc. 1:18 when he said that wisdom brings grief. The second sense of the word is practical skill and ability. For this sense, חָכְמָה is often parallel to מְלָאכָה (“craftsmanship”; Ex. 31:3; 35:31, 35; 26:1, 2; 1 Ki. 7:14; 1 Chr. 28:21). It is used of the skill of tailors (Ex. 28:3), workers of metal, stone, and wood (Ex. 25:31–33), and sailors (Ps. 107:27; cf. Ezek. 28:8–9). In each of these cases it is a specific ability acquired through experience. The third sense of the word is probably not entirely different from the previous two, but it is being distinguished because of the frequency of its usage in the Wisdom literature. It is distinctly religious in nature and conveys the idea of both knowing and practicing what God requires. Such wisdom is preeminent and is to be pursued above all else (Pr. 4:7; 9:10). That this wisdom is inextricably tied to practice is seen, for example, in the equating of Israel’s rejection of God’s Word with their lack of wisdom (Jer. 8:9).
Knowledge of the range of meanings for this Hebrew word sheds light on numerous passages of Scripture, especially for the English reader who is inclined to think of wisdom primarily in intellectual terms. For example, when Jeremiah speaks of God’s activity in the creation of the universe, he uses three nouns with the בְּ of means: כֹּחַ (“power”), חָכְמָה (“wisdom”), and תְּבוּנָה (“understanding”). It is likely that all of these words are synonymously parallel, all speaking of God’s skillful ability displayed in creation. His חָכְמָה here is not so much intellectual capacity as it is an active skill and ability to effect His designs. This parallelism is supported by the parallel nouns (אֶ [“earth”], תֵּבֵל [“world”], and שָׁמַיִם [“heavens”]) and parallel verbs (עשׂה [“made”], כּוּן [“established”], and נטה [“stretched out”]). A proper understanding of חָכְמָה also clarifies the meaning of a number of passages that refer to the “wisdom” of individuals who are skilled to perform a task such as working with metal, stones and fabric (Ex. 35:31–35). While intellectual “know-how” is certainly necessary, the emphasis is more on practical skill, something not conveyed by the English word “wisdom.” This understanding of חָכְמָה also has influence on the interpretation of the NT. For example, when the believer lacks wisdom, he is to pray to God and ask for it (Jam. 1:5). This is not exclusively or even primarily a prayer for knowledge as much as it is a prayer for the spiritual ability and skill to act in accordance with the will of God.
Sources: BDB, BV (1999), HALOT, ISBE, NDBT, NIDOTTE, Oehler, TWOT