Kejadian 26:25

26:25 Then Isaac built an altar there and worshiped ¹  the Lord. He pitched his tent there, and his servants dug a well. ² 

Amsal 2:4-5

2:4 if ³  you seek ⁴  it like silver, ⁵ 

and search for it ⁶  like hidden treasure,

2:5 then you will understand ⁷  how to fear the Lord, ⁸ 

and you will discover ⁹  knowledge ¹⁰  about God. ¹¹ 

Amsal 10:4

10:4 The one who is lazy ¹²  becomes poor, ¹³ 

but the one who works diligently ¹⁴  becomes wealthy. ¹⁵ 

Amsal 13:4

13:4 The appetite ¹⁶  of the sluggard ¹⁷  craves ¹⁸  but gets nothing,

but the desire of the diligent will be abundantly satisfied. ¹⁹ 

Matius 7:7

Ask, Seek, Knock

7:7 “Ask ²⁰  and it will be given to you; seek and you will find; knock and the door ²¹  will be opened for you.

[26:25]  ¹ tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.

[26:25]  ² tn Heb “and they dug there, the servants of Isaac, a well.”

[2:4]  ³ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ⁴ tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ⁵ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ⁶ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[2:5]  ⁷ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ⁸ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ⁹ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ¹⁰ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ¹¹ tn Heb “knowledge of God.” The noun is an objective genitive.

[10:4]  ¹² tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (remiyyah, “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף (khaf, “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49.

[10:4]  ¹³ tc The MT reads רָאשׁ (ra’sh, “poor”) which is the plene spelling of רָשׁ (rash, “poor [person]”; HALOT 1229-30 s.v. רֵישׁ). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization רִישׁ (rish, “poverty”) which is from the same root, and essentially means the same thing.

[10:4]  tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”

[10:4]  ¹⁴ tn Heb “but the hand of the diligent” (so KJV, NAB, NASB, NRSV). The genitive noun חָרוּצִים (kharutsim, “diligence”) functions as an attributive adjective: “a diligent hand.” The noun חָרוּצִים (kharutsim) uses the plural form because the plural is often used for abstract moral qualities. The term יָד (yad, “hand”) is a synecdoche of part (= “hand”) for the whole person (= “the one who works with his hands”). The hand is emphasized because it is the instrument of physical labor.

[10:4]  ¹⁵ tn Heb “makes rich” (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, “the hand of the diligent makes rich.”

[13:4]  ¹⁶ tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).

[13:4]  ¹⁷ sn The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ’atsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim) – what they each long for.

[13:4]  ¹⁸ tn The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).

[13:4]  ¹⁹ tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”

[7:7]  ²⁰ 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]  ²¹ 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.