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perception, that it enables him to ask questions more pertinently, to takestock of relationships more effectively and generally to have a betterawareness of circumstances (Von Rad 1972:67-68).The second part of this proverb affirms that this “fear of the Lord” “is wisdom”. VonRad offers different meanings which the word “wisdom” might have implied. For vonRad, the usage of wisdom in these particular proverbs perhaps carries all the meaningsthat we may consider from words such as “understanding”, “knowledge”, and“prudence” (Von Rad 1972:53). These terms, as Von Rad prefers to call them, appearalongside each other as though they are synonyms. Some examples here will highlightthe point as well as showing different verses that offer emphasis on wisdom as a locusof these proverbs:For Yahweh gives wisdom;From his mouth come knowledge and understanding” (Prov.2:6)For wisdom will enter your heart,And knowledge will be pleasant to your soul;Prudence will watch over youAnd understanding will guard you (Prov.2.10f.).He who does not waste his words is an expert in knowledge,and a cool-headed man is a man of understanding (Prov. 17:27)The beginning of wisdom is the fear of the Yahweh,and knowledge of the Holy One is understanding (Prov. 9:10).An intelligent mind acquires knowledge,And the ear of the wise seeks knowledge (Prov. 18:15).A wise man is ‘mightier’ than a strong man,and a man of knowledge is more than one full of strength (Prov. 24:5).(Von Rad 1972:53-54).Von Rad opens this argument by reminding us that, more often than not, the OldTestament affirms that Yahweh is the “giver of wisdom”. What then does it meanwhen several verses in proverbs repeatedly in different ways insist that “the fear of theLord, that is wisdom”? It seems that the perception that Yahweh was the giver ofwisdom was common knowledge to the Jews and perhaps more so during the preexilicperiod. But it was not the case in the post-exilic period, given that at this timeknowledge seemed too general and its sources wide. However, within this nuancedunderstanding of wisdom there is a theological consideration which Von Raddescribes thus:241