1 Chronicles 16:11

16:11 Seek the Lord and the strength he gives!

Seek his presence ¹  continually!

Proverbs 1:28

1:28 Then they will call to me, but I will not answer;

they will diligently seek ²  me, but they will not find me.

Proverbs 3:13-18

Blessings of Obtaining Wisdom

3:13 Blessed ³  is the one ⁴  who finds ⁵  wisdom,

and the one who obtains ⁶  understanding.

3:14 For her ⁷  benefit ⁸  is more profitable ⁹  than silver,

and her ¹⁰  gain ¹¹  is better ¹²  than gold.

3:15 She is more precious than rubies,

and none of the things ¹³  you desire ¹⁴  can compare ¹⁵  with her. ¹⁶ 

3:16 Long life ¹⁷  is in her right hand;

in her left hand are riches and honor.

3:17 Her ways are very pleasant, ¹⁸ 

and all her paths are peaceful.

3:18 She is like ¹⁹  a tree of life ²⁰  to those who obtain her, ²¹ 

and everyone who grasps hold of her will be blessed. ²² 

Matthew 7:7-11

Ask, Seek, Knock

7:7 “Ask ²³  and it will be given to you; seek and you will find; knock and the door ²⁴  will be opened for you. 7:8 For everyone who asks ²⁵  receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is ²⁶  there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? ²⁷  7:11 If you then, although you are evil, ²⁸  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ²⁹  to those who ask him!

[16:11]  ¹ tn Heb “face.”

[1:28]  ² tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[3:13]  ³ tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.

[3:13]  ⁴ tn Heb “the man” (also again in the following line).

[3:13]  ⁵ tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).

[3:13]  ⁶ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[3:14]  ⁴ tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ⁵ tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.

[3:14]  ⁶ tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.

[3:14]  ⁷ tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ⁸ tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).

[3:14]  ⁹ tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[3:15]  ⁵ tn Heb “all of your desires cannot compare with her.”

[3:15]  ⁶ tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.

[3:15]  ⁷ tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”

[3:15]  ⁸ tn Heb “All of your desires do not compare with her.”

[3:16]  ⁶ tn Heb “length of days” (so KJV, ASV).

[3:17]  ⁷ tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”

[3:18]  ⁸ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[3:18]  ⁹ sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).

[3:18]  ¹⁰ tn Heb “lay hold of her.”

[3:18]  ¹¹ tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

[7:7]  ⁹ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[7:7]  ¹⁰ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.

[7:8]  ¹⁰ sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

[7:9]  ¹¹ tn Grk “Or is there.”

[7:10]  ¹² sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”

[7:11]  ¹³ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ¹⁴ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.