Abstract
The notion of wisdom is profoundly ingrained in various civilisations, including ancient Israel and the Minahasan communities of North Sulawesi. This study conducts a unique intercultural analysis by comparing the biblical Semitic tradition, as illustrated in Proverbs 3:1–2, with the Austronesian (AN) heritage embodied in the Minahasan concept of Pakatu’an wo Pakalawizen. The research employs a comparative cultural and textual framework, revealing significant parallels in the expression, purpose and linguistic formulation of wisdom in both traditions, which function as sources of moral guidance for the development of a prosperous life. The biblical text emphasises the significance of following parental instruction [תורה] to achieve longevity and peace, while Minahasan wisdom embodies a multigenerational perspective that prioritises longevity [pakatu’an] in conjunction with harmony, life sustainability and prosperity [pakalawizen]. Both traditions prominently utilise paired concepts – teaching and command, prosperity and longevity – that reflect analogous structures and meanings, indicating common philosophical archetypes. This study employed historical-critical and anthropological methodologies to situate Proverbs within the ancient Israelite wisdom traditions and Minahasan proverbs within their oral and ecological frameworks. Despite their diverse roots, they together regard wisdom as fundamental to a fulfilling existence.
Intradisciplinary and/or interdisciplinary implications:: This article provides novel insights into intercultural theology, indigenous epistemologies and comparative religious ethics, especially in the fields of biblical wisdom analysis and Minahasan studies.
Keywords: wisdom traditions; comparative cultural studies; Minahasan proverbs; Biblical Proverbs; Pakatu’an wo Pakalawizen.
Introduction
The phrase ‘live long and prosper’, popularised in contemporary culture through the Star Trek franchise, encapsulates an enduring human aspiration that transcends time and cultural boundaries. Interestingly, this expression resonates deeply with the twin ideals articulated in Proverbs 3:1–2 – longevity and peace – as well as with the Minahasan cultural values of Pakatu’an [long life] and Pakalawizen [prosperity]. These paired ideals form the foundation of wisdom traditions in both ancient Israel and Minahasa, North Sulawesi, Indonesia, demonstrating surprising conceptual affinities despite their vastly different civilisational and linguistic contexts.
Wisdom is a universally esteemed value, reflected across human civilisations in various literary and oral forms. In the Hebrew Bible, particularly in the Book of Proverbs, wisdom [חכמה] is closely linked with moral instruction, often conveyed in familial and didactic settings. Proverbs 3:1–2, for instance, exhorts the reader to adhere to parental teachings [תורה] as the path to peace and longevity. Meanwhile, the Minahasan tradition fosters an intergenerational worldview in which harmony, sustainability and communal well-being [Pakalawizen] are inseparably linked to the aspiration for long life [Pakatu’an]. Both traditions employ paired concepts that reflect not only thematic parallels but also shared philosophical orientations toward life, morality and communal values.
The choice of this topic emerges from the recognition of these meaningful similarities. A comparative cultural analysis offers an opportunity to uncover shared moral frameworks and illuminate how geographically and historically disparate cultures can converge in their philosophical pursuits. Such an exploration contributes not only to biblical and anthropological scholarship but also serves a vital role in cultural preservation. In the case of Minahasa – a culture currently experiencing social and philosophical erosion – this study invites a reflection on the richness of local wisdom by placing it in dialogue with the well-established traditions of ancient Israel.
The Israelite wisdom tradition, particularly the literature found in Proverbs, is rooted in an international context of literary exchange. Scholars such as Grillo (2016:183) have noted that the classification of biblical wisdom literature emerged in tandem with archaeological discoveries in Egypt and Mesopotamia, revealing the ancient Near East’s rich intellectual milieu. Von Rad (1985) observes that, like other ancient peoples, Israel was in search of the ‘einsichtige Regel’ [the insightful principle], a pursuit clearly evidenced in texts like Proverbs:
Wie alle Völker, so war auch Israel auf der Suche nach der »einsichtigen Regel«. …Von allen Texten, mit denen wir uns befaßt haben, kann man sagen, daß sie sich auf der Suche nach der einsichtigen Regel oder in Überlegungen über diese Regel befinden. [Like all peoples, Israel was also in search of the “insightful principle”. … All the texts we have dealt with can be said to be in search of the insightful principle or in reflection on this principle.] (pp. 366–367)
In my past research, I further emphasised the necessity of a wide-angled, religio-historical lens to fully appreciate the range of cultural influences – Egyptian, Syrian, Mesopotamian, even Greek – that helped shape Israelite wisdom literature (Mandey 2023:83). In contrast, Minahasan wisdom arises from a distinctive Austronesian (AN) cultural context shaped by centuries of interaction with natural forces, communal traditions and spiritual worldviews. As Henley (1996:64) notes, Minahasa has often been celebrated as a model of unity and virtue, with its very name connoting unity. Marzuki (2024:274) adds that Minahasan wisdom developed organically through generations of lived experience, with the environment, tradition, and even calamity serving as formative influences on its moral outlook.
This study seeks to bridge these two worlds – the Semitic culture of ancient Israel and the AN heritage of Minahasa – through a comparative cultural and conceptual analysis. By examining Proverbs 3:1–2 and the Minahasan philosophy of Pakatu’an wo Pakalawizen, the paper uncovers not only thematic similarities but also structural and linguistic parallels in the expression of wisdom. This intertextual engagement highlights how both traditions draw upon dualities – command and instruction, prosperity and longevity – as rhetorical and philosophical devices. Ultimately, this comparative approach aims to contribute to the field of Comparative Cultural Studies (CCS) by offering a framework through which local Indonesian cultures, particularly the increasingly marginalised Minahasan tradition, can reflect upon and revitalise their philosophical depth. At the same time, it affirms the enduring relevance of ancient Israel’s wisdom literature within the broader human quest for moral insight and meaningful existence.
Research methodology
This study applied the framework of CCS, as defined by de Zepetnek, which merges comparative literature and cultural studies to examine diverse cultural products, including indigenous and religious texts (De Zepetnek 2002):
Comparative cultural studies are a field of study in the humanities and social sciences where tenets of the discipline of comparative literature are merged with the field of cultural studies; the objects of study are all sorts of ›culture‹ and culture products including literature. (p. 1)
Comparative cultural studies enable a non-hierarchical analysis of Semitic and AN traditions, treating them as epistemologically equal. McClennen and Fitz (eds. 2004:x) highlight CCS as a methodological process that promotes intercultural engagement without privileging one tradition over another, while Mathew and Martin (2025:243) demonstrate its value in comparative contexts by revealing culturally embedded meanings across societies – an approach echoed in this study’s examination of ancient Israel and Minahasa.
For the Biblical component, this research uses historical and textual criticism to examine Proverbs 3:1–2, following Oeming (2007:32), who situates biblical interpretation within its original historical and cultural contexts. Additionally, the exegetical framework is guided by the historical-critical tradition as explained by Becker (2021:4,6), who asserts that exegesis – especially historical exegesis – is essential for interpreting ancient texts as human expressions situated in particular cultural-historical settings. This approach helps uncover the intent and ethical weight of the verse’s structure, which links obedience to parental instruction [תורה] with the promise of peace and longevity – forming a foundation for philosophical comparison with Minahasan wisdom.
The analysis of Minahasan wisdom draws on cultural-anthropological methodology, as also portrayed by Geertz’s (1973:5–6) model of ‘thick description’1 to interpret layered meanings within the original context of oral traditions and communal values. Morris (2006:2) frames anthropology as a discipline rooted in cultural difference and shared human insight, making it ideal for understanding Pakatu’an and Pakalawizen. Supporting this, Henley (1996) identifies Minahasa’s cultural unity as foundational, while Marzuki (2024) traces the evolution of local wisdom through environmental and historical conditions – underscoring the depth of Minahasan philosophy.
This study’s core comparative analysis explores philosophical and linguistic parallels in Proverbs 3:1–2 and the Minahasan concept of Pakatu’an wo Pakalawizen, focusing on dual structures (e.g. instruction and promise, prosperity and longevity), ethical worldviews and socio-cultural functions. Consistent with CCS, this analysis avoids privileging one tradition, using dialogical engagement to illuminate their shared human insights. In doing so, it contributes not only to comparative scholarship but also to the revitalisation of Minahasan wisdom, which faces increasing cultural marginalisation.
The scope of this research is limited to the textual analysis of Proverbs 3:1–2 and the Minahasan phrase Pakatu’an wo Pakalawizen. Other texts and concepts are referenced only to support the interpretation of these primary sources. The study’s aim is not comprehensive theological or ethnographic coverage, but a focused exploration of these sources as representative expressions of their respective wisdom traditions.
Wisdom of Israel: Proverbs 3:1–2
Historical and cultural background
The ancient Israelite wisdom tradition, of which Proverbs 3:1–2 is a prominent example, was deeply rooted in the Hebrew concept of ḥokhmâ [חָכְמָה] – a multifaceted term that extends far beyond mere intellectual knowledge. The term חכמה, often translated as ‘wisdom’, is etymologically linked to חכם [to be wise], and encompasses not only knowledge but also the ability to apply understanding practically and morally. This tradition reflects a broad and sophisticated worldview, where wisdom integrates cognitive, experiential and spiritual insight. As Perdue (2008:9) highlights, the Hebrew wisdom lexicon includes a wide range of synonyms such as בין [perception], דעת [knowledge] and סכל [prudence], illustrating a spectrum from cognitive insight to pragmatic living. The notion of wisdom in ancient Israel shared commonalities with other ancient Near Eastern cultures – from Mesopotamia to Egypt – where it was seen as an intergenerational, experience-based body of knowledge intended to guide daily life (Zenger & Frevel 2016:407–408). However, unlike purely secular formulations, Israelite wisdom also carried a strong theological dimension, requiring alignment with divine will and ethical devotion to יהוה [YHWH] (cp. Pr 3:5). This intertwining of intellectual discernment and covenantal piety is fundamental to interpreting Proverbs 3:1–2, which exhorts adherence to teaching not only to longevity but also as a spiritually grounded lifestyle.
The Book of Proverbs, within which Proverbs 3:1–2 is situated, represents a curated anthology of instructional wisdom texts shaped over centuries of Israel’s literary and educational development. As Whybray (1994) notes, the book is not a monolithic composition but a complex collection drawn from varied social and temporal contexts, united under the aim of preserving traditional teachings (pp. 157–158). These teachings, initially arising within diverse social circles – royal courts, family settings and scribal schools – found their ultimate literary form in a pedagogical compilation. The editorial ambition was to compile, preserve and perpetuate this corpus as a unified scroll, similar in function to other canonical genres like prophecy in Isaiah or legal-historical narrative in the Pentateuch (Gemser 1963:4).
Proverbs 3, situated within the broader literary unit of Proverbs 1 to 9, is widely recognised by contemporary scholarship as occupying an educational context (Dell 2006:22). However, a more nuanced analysis allows us to specify this setting further as one of educational family wisdom, wherein the instruction is both intimate and formative. Compared to the argument in Mandey and Sindoro (2025), the Sitz im Leben of chapter 1:1–9 aligns with the environment of the ancient Israelite scribal schools. However, the instruction in chapter 3 was framed as both domestic and institutional, often delivered from father to son in a didactic tone. The literary structure of Proverbs 3 adopts a poetic discourse model, rich in parallelism and mnemonic phrasing, designed to aid internalisation. This mode of instruction reflects a broader pedagogical pattern within Israelite society, blending familial mentorship with formalised education. The teachings are not merely practical life advice but are underpinned by a covenantal theology that emphasises fidelity to יהוה [YHWH]. Thus, the call to remember teachings and internalise commandments in Proverbs 3:1–2 represents more than parental guidance – it signifies a spiritual directive towards a life rooted in wisdom, discipline and reverent devotion to the divine.
Textual analysis of Proverbs 3:1–2
As a start in the textual analysis, I provide the text of Proverbs 3:1-2 in Hebrew and the English translation thereof (see Table 1).
Structure and commentary
בְּ֭נִי – Vocative address: ‘My son’ – This is a common rhetorical device in wisdom literature, introducing the didactic tone and signalling a personal, authoritative instruction. It is a construct noun (בֵּן [son]) with a first-person singular suffix, forming an emphatic vocative phrase.
This part inaugurates the passage with the familiar paternal tone so characteristic of Israelite wisdom literature. This phrase is more than a stylistic device; it anchors the teaching in an intimate, familial setting where moral instruction is passed from one generation to the next. As Keefer (2018:159) and (2020:149) note, the repetition of this address throughout Proverbs 3 underlines both the reliability of the instruction and the loving, disciplinary function of a father’s voice – mirroring divine concern.
תּוֹרָתִ֣י אַל־תִּשְׁכָּ֑ח – Negative imperative clause (Clause A): ‘Do not forget my teaching’ – An exhortation in the negative form, urging active remembrance of parental or teacherly instruction (תּוֹרָה here meaning ‘teaching’ or ‘guidance’). This clause features the negation particle אַל followed by the Qal jussive verb תִּשְׁכַּח [you forget], indicating a strong prohibition. The noun תּוֹרָתִי is in the construct with the first-person singular suffix, ‘my teaching’.
This imperative intensifies the urgency of memory as a moral act. In ancient Israelite pedagogy, forgetting was not merely a cognitive lapse, but a form of moral neglect. As Clifford (1999:51) observes, the teacher here commands the son to internalise his instruction [תּוֹרָה], a term which, while often translated as ‘law’, more accurately reflects guidance grounded in lived tradition.
וּ֜מִצְוֹתַ֗י יִצֹּ֥ר לִבֶּֽךָ׃ – Positive imperative clause with subject focus (Clause B): ‘Let your heart keep my commandments’ – A parallel positive command to the previous clause, balancing the structure and intensifying the appeal by shifting the focus to the heart as the seat of inner commitment and memory. The verb יִצֹּר is a Qal imperfect, jussive in form, from the root צ-ו-ר [to guard or preserve], and is fronted for emphasis. The possessive מִצְוֹתַי [my commandments] and the pronominal suffix on לִבֶּךָ [your heart] create a symmetrical construction, stressing both the object and the internalisation.
וּ֜מִצְוֹתַ֗י יִצֹּ֥ר לִבֶּֽךָ׃ functions as the positive counterpart to the previous verse, further highlighting the importance of internalised wisdom. The heart [לב], in Hebrew thought, is the locus of intellect and will – not merely emotion. Keefer (2018:159) notes the theological underpinning here: trust in God’s wisdom and providence is a foundation for moral obedience.
.כִּ֤י – The causal particle functions as reason marker: ‘For’ – This conjunction introduces the motivation for obeying the preceding imperatives, a common rhetorical pattern in wisdom literature: exhortation followed by incentive כִּי functions here as a subordinating causal conjunction, linking the preceding imperative clauses to the resultant blessings outlined in the next verse.
The causal conjunction כִּי serves as a hinge, connecting the moral exhortation to its promised consequence. This syntactic device is a hallmark of Hebrew wisdom literature, where imperatives are often justified by explicit motivations. The logic is not simply ethical but covenantal: moral adherence is rewarded because it aligns with the created order and divine intention.
אֹ֣רֶךְ יָ֭מִים וּשְׁנ֣וֹת חַיִּ֑ים וְ֜שָׁל֗וֹם – Threefold object of blessing (Result Clause A): ‘Length of days, years of life, and peace’ – A triadic poetic expression, forming a climactic listing of benefits: long life, enduring vitality and holistic well-being [שָׁלוֹם]. These represent the reward or consequence of heeding wisdom. Each noun here is in the absolute state, forming a coordinated nominal phrase. The use of the preposition ו in two places - וּ(…) וְ(…) - coordinates the three nouns, giving them a rhythmic, poetic flow.
This clause encapsulates the triadic reward for heeding wisdom: longevity, vitality and holistic well-being. As Müller (2000:155) points out, this poetic formulation follows the internal structuring of wisdom discourses that link moral choices with existential outcomes. The concept of שָׁלוֹם in particular – often misunderstood as merely ‘peace’ – embodies completeness, health, social harmony and – most importantly – prosperity.
יוֹסִ֥יפוּ לָֽךְ׃ – The verbal clause is the result of the syntax and functions as the blessing summary (Result Clause B): ‘They will add to you’ – Referring back to the triadic list as the grammatical subject, this clause expresses the cumulative benefit that wisdom and obedience provide to the hearer. The verb יוֹסִפוּ is a Hifil imperfect 3mp of the rootי-ס-ף [to add], indicating causative action with an ongoing or habitual aspect. The pronominal suffix לָךְ [to you] is the indirect object.
The last clause in this part serves as a climactic conclusion to the verse, summarising the cumulative benefits of a life lived according to wise instruction. The verb יסף implies ongoing addition – growth, increase and continuous blessing.
Wisdom of Minahasa: Pakatu’an wo Pakalawizen
Cultural background
Introduction to Austronesian wisdom
The AN world, vast and varied as it is, traces its cultural and linguistic origins most convincingly to Taiwan, according to what is known as the ‘Out of Taiwan’ theory. Blust (2013)2 provides comprehensive linguistic evidence, showing that nine primary subgroups of AN languages are found exclusively in Taiwan, with the remainder forming one large Malayo-Polynesian branch dispersed across Southeast Asia and the Pacific. This pattern supports the principle of parsimony (Dyen 1956), favouring a single migration from Taiwan rather than multiple independent movements to it. Archaeological findings, such as the spread of Neolithic assemblages, and Bayesian models of linguistic phylogenies (Greenhill & Gray 2009), further reinforce Taiwan as the linguistic and cultural cradle of the AN dispersal. The expansion progressed southwards and eastwards, shaped by pivotal innovations like the outrigger canoe (Blust 1999), and resulted in intricate patterns of settlement, extinction and linguistic levelling across the Philippines, Indonesia, Melanesia and beyond. These historical migrations not only carried language but also embedded distinct worldviews and wisdom systems within the fabric of the AN-speaking societies.
Austronesian communities exhibit immense social and cultural diversity, shaped by centuries of adaptation to various ecological niches. As Blust (2013:11–17) outlines, these societies span the full spectrum of subsistence practices – from hunter-gatherers to sophisticated agriculturalists. Despite the vast geographical spread and technological differences, there are underlying cultural continuities that weave through AN identity, such as shared mythologies, kinship structures and ritual practices. The blurred physical and cultural boundaries between insular and mainland Southeast Asians, excluding highly sinicised groups like the Vietnamese, point to a broad regional cultural interface. Traits commonly found in island Southeast Asia – ritual taboos, ecological knowledge and oral lore – are also present among Austroasiatic and Tai-Kadai speakers, indicating a rich tapestry of interwoven beliefs and traditions. This environment of cross-cultural exchange and internal diversification provided fertile ground for the emergence and preservation of wisdom systems deeply embedded in daily life, spirituality and ecological consciousness.
Within this context, wisdom in AN cultures evolved primarily through oral traditions, only later being recorded in written form. Oral transmission played a crucial role in maintaining continuity across generations in a world characterised by decentralised authority and diverse languages. As Fox (2006:229) notes, the AN world comprises over 800 distinct societies, each with its own complex system of social norms, ancestral knowledge and moral codes. Wisdom sayings – frequently conveyed through proverbs, songs and ritual speech – reflect values of harmony, respect for nature, communal responsibility and spiritual balance. These forms of expression are not merely decorative; they are foundational to decision-making, conflict resolution and identity formation. While writing has since captured fragments of this heritage, much of AN wisdom remains vibrantly alive in the spoken word, echoing across generations and islands as a living testament to the resilience and philosophical depth of these cultures.
Seediq and Taruku wisdom of ‘Hmkawas’
Before delving into the concept of Pakatu’an wo Pakalawizen in Minahasan culture, it is valuable to first consider another AN expression of wisdom found among the Indigenous Taiwanese peoples – particularly the Seediq and Taruku. The concept of Hmkawas, as explained by Seediq native and scholar Risaw Walis, reflects the depth of AN philosophical traditions. The term combines Hm- [hope or expectation] with kawas [year], but its significance lies beyond its linguistic roots. Rather than viewing time as a fixed cycle, the Seediq traditionally understood it through the rhythms of nature – seasonal changes, weather and plant life. In this light, Hmkawas conveys a blessing for a life that flows in harmony with nature’s seasons, embracing both growth and decline as essential to the human journey. For Risaw Walis, it represents a worldview based on ecological balance, resilience and acceptance, rather than the pursuit of unbroken happiness or success (Risaw Walis, personal communication, 08 March 2025).
The cultural worldview embedded in Hmkawas echoes a broader AN approach to wisdom that values relationality and holistic balance. For the Seediq and Taruku peoples, wisdom is not a static doctrine but a living, orally transmitted heritage interwoven with their natural surroundings and spiritual beliefs. Risaw Walis argues that true blessing resides not in material prosperity or emotional pleasure, but in the deep, symbiotic connection between humans and their environment – a stance consistent with the animistic and spiritual dimensions identified in Formosan cultures more broadly. As Joby (2023:145) points out, these societies held nuanced beliefs in unseen spirits and spiritual intermediaries, such as shamans, with practices structured around omens, taboos and ancestral reverence. Although ancestor worship in Aboriginal Taiwan remains a debated topic, the overall spiritual framework strongly supports Risaw Walis’ reading of Hmkawas as a culturally embedded concept of holistic well-being. In this light, Hmkawas exemplifies how wisdom in AN traditions functions as a lived, spiritually informed ethic of coexistence and endurance – a viewpoint akin to the values expressed in other proverbs and sayings across the AN world.
Introduction to Minahasan wisdom
The Minahasan people, an Indigenous ethnic group within the AN domain, predominantly inhabit North Sulawesi, Indonesia. Although residing in a largely Muslim country, Minahasans predominantly identify as Christian, a religious affiliation that is intricately linked to their cultural traditions. Sometimes referred to as the ‘Manado people’ after the provincial capital, the Minahasan community is known for its rich cultural heritage, traditional ceremonies and complex social structures. The group comprises multiple sub-ethnic communities, including the Tombulu, Tondano, Tonsea, Tontemboan and Tonsawang – whose languages fall within the Minahasan branch – as well as Pasan, Ponosakan, Ratahan and Bantik, which are linguistically aligned with the Gorontalo-Mongondow and Sangiric families. At the core of Minahasan anthropology is the concept of tou, meaning ‘human’ or ‘person’, which represents more than a biological identity; it is a deeply cultural and philosophical construct denoting equality and interconnectedness among all beings – humans, animals and nature alike.3 As Mawuntu (2017:119) notes, tou is the crystallisation of efforts to restore harmonious coexistence within and beyond traditional kin groups [taranak], especially following conflicts rooted in territorial claims and power dynamics.
Linguistically, the Minahasan people speak a cluster of closely related languages, which belong to the Philippine languages as a branch of the wider AN language family. According to Brickell (2014; 2023), as shown in FIGURE 1, following Sneddon’s earlier classifications (Sneddon 1970:14, 1978:9), Proto-Minahasan gave rise to Proto-North Minahasan, which further split into Proto-Northeast Minahasan (encompassing Tombulu, Tonsea, and Tondano) and Proto-Tontemboan, while Tonsawang formed a distinct lineage. These five languages – Tombulu, Tonsea, Tondano, Tontemboan and Tonsawang – serve not only as means of communication but also as vessels of cultural transmission, embedding layers of communal memory, oral history and ethical values. Language is thus a crucial repository of Minahasan wisdom, intricately linking spoken expression with the philosophical traditions of the people.
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FIGURE 1: Classification of Minahasan languages group. |
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Minahasan wisdom is profoundly embedded in both language and everyday life, functioning as a living philosophy that shapes interpersonal relationships and communal governance. As Umaternate et al. (2022:3506) observe, values such as maesa-esa’an [solidarity], magenang-genangan [commemoration], maile-ilekan [mutual help] and masawang-sawangan [communal sharing] foster social harmony and resilience. These local expressions are more than rhetorical flourishes; they are ethical blueprints for navigating life within Minahasan society. Their continued relevance calls for formal preservation and integration into local governance and education. Traditional songs, too, serve as carriers of this wisdom. According to Sambeka and Sekeh (2019:872), they encapsulate key values: recognising humans as divine creations, as autonomous individuals, and as social beings integrated into community life. In this way, oral literature becomes both a mnemonic and performative tool for passing on moral knowledge across generations.
Importantly, Minahasan wisdom does not exist in abstraction. It functions as both a moral compass and a socio-cultural framework that guides everyday conduct, community cohesion and spiritual orientation – mirroring similar patterns found across broader AN traditions. Just as concepts like Hmkawas in Seediq culture articulate ecological and existential balance, Minahasan wisdom offers pathways for living meaningfully within one’s social and natural environments. These teachings, whether expressed through language, rituals, or songs, are not merely heritage artefacts but dynamic principles with enduring relevance. They exemplify how Indigenous AN cultures, despite geographical distances and historical divergence, share a deep commitment to values of relationality, harmony and moral responsibility.
Analysis of ‘Pakatu’an wo Pakalawizen’ as wisdom
The expression Pakatu’an wo Pakalawizen is a distinctive and deeply ingrained phrase in Minahasan culture, frequently used across a wide range of contexts – be it governmental, religious, cultural or social gatherings4. As Pinontoan (2020:14) notes, this phrase is more than ceremonial decorum; it embodies cultural meaning for both speaker and listener, particularly those rooted in Minahasan heritage. Its frequent appearance in both formal and informal discourse reflects its enduring value as a communal aspiration. It encapsulates the shared longing for a life that is not only long in years [pakatu’an] but rich in meaning, harmony and well-being [pakalawizen]. This makes the phrase function not only as a wish or blessing, but also as a lived expression of Minahasan wisdom – carrying moral and philosophical weight in the everyday life of the community.
The earliest documented usage of this phrase appears in the Tombulu language, recorded by Wilken in 1863. In a ritual prayer by a Tumutungep [traditional priest] during a rice field opening ceremony, the prayer reads (Wilken 1863):
Sempung e Wailan, pakatuannei wo pakalawirren, wokai pikipekian in sakit wo in sarawet wo in susula, wo wukaanna a lalan am pahalampalampangannai, wo kai tia pahkawekaweten, e Wailan. [Oh Rich God, give us longevity and prosperity, that we may be put away from sickness, accidents and calamities, and open for us the ways for us to walk through, that we may not stumble, oh the Rich One!] (pp. 121–122; cited also in Pinontoan 2020:16)
This early prayer reveals the enduring thematic essence of the phrase – an appeal not only for personal survival but for a life led with guidance, protection and communal flourishing. It further underscores the spiritual dimension of Pakatu’an wo Pakalawizen, grounded in Minahasan cosmology and ritual.
While Pakatu’an wo Pakalawizen is the Tombulu variant, its core expression appears across the Minahasan languages: Pakatu’an wo Pakalawiren [Tondano], Pakatu’an wo Pakalawiden [Tonsea], Pakatu’an wo Pakalowiren [Tontemboan], and Pahatuan bo Pahalowi’den [Tonsawang]. Despite phonetic variations, the structure and meaning remain consistent, illustrating the deep-rooted and shared cultural significance of the phrase. Each variation preserves the parallel morphological construction and conveys the dual wish for a long life [pakatu’an] and a prosperous, peaceful existence [pakalawizen]. This linguistic consistency across Minahasan languages reflects a collective cultural orientation towards well-being, longevity and harmony – values that resonate at both personal and societal levels.
From a linguistic and philosophical standpoint, the phrase comprises two primary components: Pakatu’an and Pakalawizen. The root tu’a means ‘old’, and by extension, pakatu’an expresses the desire for a long, honourable life, filled with wisdom earned through experience. The morphological structure (pa-ka(h)- + -en) indicates a wishful or optative mood, making the phrase a hopeful invocation. Likewise, lawiz relates to prosperity, peace and even the idea of a beautiful, enduring world. To be lawiz is to live in fullness, in balance with the environment and community. Pakalawizen, then, embodies not merely material wealth or success, but the holistic idea of living in a ‘beautiful world’ – a state of spiritual and social well-being. Both terms, through their layered meanings and grammatical constructions, articulate a uniquely Minahasan vision of the good life, grounded in dignity, peace and sustainability.
In Minahasan society, Pakatu’an wo Pakalawizen operates as more than a phrase; it functions as a guiding ethical principle. Much like the Seediq concept of Hmkawas, it is tied to a broader worldview that values the interconnectedness of life, community and the natural world. As Lobja et al. (2019:570) describe, Minahasan traditions such as thanksgiving ceremonies, the Mapalus mutual cooperation system and the Maengket dance reflect this ethic of gratitude, solidarity and shared well-being. These practices embody the ideals expressed in Pakatu’an wo Pakalawizen, reinforcing a communal identity centred on harmony and resilience. The phrase, therefore, is not a passive cultural remnant, but a living articulation of Minahasan wisdom – shaping how people think, relate and live within their communities. It continues to serve as a cultural compass, pointing towards a life of meaningful longevity and collective prosperity.
Comparative cultural analysis between Proverbs 3:1–2 and ‘Pakatu’an wo Pakalawizen’
From a linguistic perspective, both Proverbs 3:1–2 and the Minahasan phrase Pakatu’an wo Pakalawizen exhibit striking similarities in their choice of vocabulary and structure. In the Hebrew text, the term אֹ֣רֶךְ יָ֭מִים וּשְׁנ֣וֹת חַיִּ֑ים (length of days, years of life: ‘long life’) and שָׁלוֹם [prosperity and peace] directly correlate with the Minahasan terms Pakatu’an [long life] and pakalawizen [prosperity and peace]. These parallels go beyond mere semantics; they reflect shared cultural values that tie well-being and longevity to moral and spiritual adherence. The parallel structure in both expressions – pairing long life with peace or prosperity – indicates that in both traditions, true flourishing is understood as multidimensional, encompassing not only duration but also the quality of life.
In terms of literary style, the comparison reveals different mediums but similar rhetorical intentions. Proverbs, as part of the Hebrew Bible’s כְּתוּבִים [Writings], is a formally written collection of wisdom sayings. It uses conditional structures and causality, seen in Proverbs 3:1–2, where obedience to teaching leads to long life and peace. The phrase Pakatu’an wo Pakalawizen, by contrast, is rooted in oral tradition and functions as an aphoristic blessing or expression. Yet, like the biblical verse, it is concise, memorable and rhythmically balanced, functioning rhetorically to emphasise cause and effect: honouring ancestral and divine wisdom leads to holistic well-being. Despite the contrast in textual transmission – written versus oral – both cultures rely on succinct, formulaic language to preserve and transmit wisdom.
Philosophically, both expressions converge on two central themes: long life and peace-prosperity. In the Hebrew tradition, wisdom [חָכְמָה] is often personified and linked to divine instruction, with long life [אֹ֣רֶךְ יָ֭מִים וּשְׁנ֣וֹת חַיִּ֑ים] and prosperity/peace [שָׁלוֹם] being gifts from יהוה [YHWH] (cp. Pr 3:5). Similarly, in Minahasan cosmology, Pakatu’an denotes not only an extended lifespan but a respected and meaningful life enriched by experience. Pakalawizen implies peace, prosperity, and living in harmony within a community and the environment. Its source is spiritual – deriving from the Creator, Opo Empung Wailan [the Rich Lord God], who is venerated as the giver of life and balance. Both traditions emphasise that wisdom is not merely practical, but sacred, arising from a divine source that governs the moral structure of the world.
Culturally, these wisdom traditions emerge from different yet comparable societal frameworks. The Hebrew text belongs to the literary tradition of ancient Israel, preserved in religious manuscripts and passed from family to society. It sits within the broader corpus of מָשָׁלִים (proverbial sayings) and holds religious authority. The Minahasan expression, though oral, is similarly embedded in a communal ethos and is often used in public addresses, traditional prayers and cultural ceremonies. It functions not only as a greeting but also as a philosophical marker of the speaker’s values. Both serve as bridges between familial upbringing and societal ethics, affirming that wisdom is both inherited and publicly affirmed. In both contexts, the didactic purpose of wisdom sayings reinforces intergenerational continuity and communal stability.
The pedagogical aspect is another domain of overlap. Proverbs 3:1 opens with תּוֹרָתִי אַל־תִּשְׁכָּח [‘do not forget my teaching’] and מִצְוֹתַי יִצֹּר לִבֶּךָ [‘keep my commands in your heart’]. These concepts of תּוֹרָה [teaching] and מִצְוָה [commandment] find their counterparts in the Minahasan values of tutuzu’ and a’atuen – both as Tombulu words. Derived from tuzu’ [to teach] and atu [to command], these terms represent parental or elder instruction and guidance, essential to cultural and moral development. In both traditions, wisdom is taught through relational authority – parent to child, elder to youth – and serves to instil values that are meant to lead to a life of peace and purpose. Teaching and commandment are therefore the vehicles through which the promises of long life and prosperity may be realised.
Finally, Proverbs 3:2 affirms that wisdom leads to ‘length of days and years of life and peace they will add to you’. This aligns clearly with the Minahasan aspiration expressed in Pakatu’an wo Pakalawizen. Both expressions elevate wisdom as a means of attaining a life that is both enduring and enriched. They reflect a common human longing for stability, security and harmony, achieved through fidelity to moral teaching and reverence for divine order. These intercultural parallels suggest that, despite their geographical and historical distance, ancient Israelite and AN Minahasan communities share archetypal wisdom structures – rooted in the belief that the good life is one of longevity, peace and spiritual integrity.
Conclusion
This comparative analysis of Proverbs 3:1–2 and the Minahasan wisdom phrase Pakatu’an wo Pakalawizen has revealed profound conceptual and structural parallels between two culturally and geographically distinct traditions. Both express a dual aspiration for longevity and prosperity, rooted in a moral framework that emphasises obedience, instruction and intergenerational teaching. While the Israelite wisdom tradition is grounded in a written, textual culture with strong theological orientation, Minahasan wisdom emerges from a rich oral tradition shaped by ecological awareness and communal ethics. Despite these differences, both traditions utilise paired expressions – such as teaching and command, peace and long life – as moral anchors for a meaningful life, illustrating shared human concerns across diverse civilisational contexts.
By situating these traditions within their respective historical, religious and cultural environments, this study contributes to broader conversations in comparative cultures and theology, intercultural philosophy and indigenous knowledge systems. It highlights how ancient Israel and Minahasa, through their unique expressions of wisdom, both affirm the importance of moral education, divine guidance and communal well-being. In an era where cultural knowledge is increasingly endangered by global homogenisation, the Minahasan concept of Pakatu’an wo Pakalawizen stands as a vital reminder of the value of local wisdom. Placing it in dialogue with the enduring insights of Proverbs allows for mutual enrichment and deeper reflection on the universal human longing to ‘live long and prosper’, not merely in years, but in harmony, peace and prosperity, as well as integrity.
Acknowledgements
Competing interests
The author declares that he has no financial or personal relationships that may have inappropriately influenced him in writing this article.
Author’s contribution
J.E.C.M. is the sole author of this research article.
Ethical considerations
Ethical clearance to conduct this study was obtained from the [Research Ethics Commission of the Sekolah Tinggi Teologi Moriah (Moriah Theological College)] (No. [010/STTM/V/2025]).
Funding information
This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.
Data availability
The author confirms that the data supporting this study and its findings are available within the article.
Disclaimer
The views and opinions expressed in this article are those of the author and are the product of professional research. It does not necessarily reflect the official policy or position of any affiliated institution, funder, agency or that of the publisher. The author is responsible for this article’s results, findings and content.
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Footnotes
1. Geertz borrowed this notion from Gilbert Ryle.
2. Regarding the migration theory explained by Blust (2013), see especially pp. 749–751.
3. In Minahasan languages, the term tou can also function as a verb signifying ‘to grow’. This can be applied in many contexts, including the cultivation of non-human entities such as flora or fauna.
4. In social gatherings, this phrase is used as a closing greeting in a formal speech.
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