2:4 if 1 you seek 2 it like silver, 3
and search for it 4 like hidden treasure,
2:5 then you will understand 5 how to fear the Lord, 6
and you will discover 7 knowledge 8 about God. 9
2:6 For 10 the Lord gives 11 wisdom,
and from his mouth 12 comes 13 knowledge and understanding.
23:23 Acquire 14 truth and do not sell it –
wisdom, and discipline, and understanding.
59:4 No one is concerned about justice; 15
no one sets forth his case truthfully.
They depend on false words 16 and tell lies;
they conceive of oppression 17
and give birth to sin.
59:14 Justice is driven back;
godliness 18 stands far off.
Indeed, 19 honesty stumbles in the city square
and morality is not even able to enter.
59:15 Honesty has disappeared;
the one who tries to avoid evil is robbed.
The Lord watches and is displeased, 20
for there is no justice.
59:2 But your sinful acts have alienated you from your God;
your sins have caused him to reject you and not listen to your prayers. 21
2:10 Go up into the rocky cliffs,
hide in the ground.
Get away from the dreadful judgment of the Lord, 22
from his royal splendor!
1 tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.
2 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.
3 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.
4 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.
5 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
6 tn Heb “the fear of the
7 tn Heb “find” (so KJV, NAB, NIV, NRSV).
8 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).
9 tn Heb “knowledge of God.” The noun is an objective genitive.
10 tn This is a causal clause. The reason one must fear and know the
11 tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
12 sn This expression is an anthropomorphism; it indicates that the
13 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
14 tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”
15 tn Heb “no one pleads with justice.”
16 tn Heb “nothing”; NAB “emptiness.”
17 tn Or “trouble” (NIV), or “harm.”
18 tn Or “righteousness” (ASV, NASB, NIV, NRSV); KJV, NAB “justice.”
19 tn Or “for” (KJV, NRSV).
20 tn Heb “and it is displeasing in his eyes.”
21 tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”
22 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.