Matthew 6:33

6:33 But above all pursue his kingdom ¹  and righteousness, and all these things will be given to you as well.

Psalms 10:4

10:4 The wicked man is so arrogant he always thinks,

“God won’t hold me accountable; he doesn’t care.” ² 

Psalms 27:8

27:8 My heart tells me to pray to you, ³ 

and I do pray to you, O Lord. ⁴ 

Psalms 69:32

69:32 The oppressed look on – let them rejoice!

You who seek God, ⁵  may you be encouraged! ⁶ 

Psalms 70:4

70:4 May all those who seek you be happy and rejoice in you!

May those who love to experience ⁷  your deliverance say continually, ⁸ 

“May God ⁹  be praised!” ¹⁰ 

Psalms 105:3-4

105:3 Boast about his holy name!

Let the hearts of those who seek the Lord rejoice!

105:4 Seek the Lord and the strength he gives!

Seek his presence continually!

Psalms 119:12

119:12 You deserve praise, ¹¹  O Lord!

Teach me your statutes!

Proverbs 8:17

8:17 I love ¹²  those who love me,

and those who seek me find me.

The Song of Songs 3:2

3:2 “I will arise ¹³  and look all around ¹⁴  throughout the town,

and throughout the streets ¹⁵  and squares;

I will search for my beloved.”

I searched for him but I did not find him. ¹⁶ 

Amos 5:4

5:4 The Lord says this to the family ¹⁷  of Israel:

“Seek me ¹⁸  so you can live!

Romans 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Romans 3:11

3:11 there is no one who understands,

there is no one who seeks God.

Hebrews 11:6

11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

[6:33]  ¹ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[10:4]  ² tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).

[27:8]  ³ tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).

[27:8]  ⁴ tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).

[69:32]  ⁵ sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2).

[69:32]  ⁶ tn Heb “may your heart[s] live.” See Ps 22:26.

[70:4]  ⁷ tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.

[70:4]  ⁸ tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing on the godly.

[70:4]  ⁹ tn Ps 40:16 uses the divine name “Lord” here instead of “God.”

[70:4]  ¹⁰ tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.” See Ps 35:27.

[119:12]  ¹¹ tn Heb “[are] blessed.”

[8:17]  ¹² sn In contrast to the word for “hate” (שָׂנֵא, shaneh) the verb “love” (אָהֵב, ’ahev) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom.

[3:2]  ¹³ sn Three 1st person common singular cohortatives appear in verse 2: אָקוּמָה (’aqumah, “I will arise”), אֲסוֹבְבָה (’asovÿvah, “I will go about”), and אֲבַקְשָׁה (’avaqshah, “I will seek”). These cohortatives have been taken in two basic senses: (1) resolve: “I will arise…I will go about…I will seek” (KJV, NIV) or (2) necessity: “I must arise…I must go about…I must seek” (NASB, NJPS). There is no ethical or moral obligation/necessity, but the context emphasizes her intense determination (e.g., 3:4b). Therefore, they should be classified as cohortatives of resolve, expressing the speaker’s determination to pursue a course of action. The three-fold repetition of the cohortative form emphasizes the intensity of her determination.

[3:2]  ¹⁴ tn The root סָבַב (savav) in the Qal stem means “to go around, to do a circuit” (1 Sam 7:16; 2 Chr 17:9; 23:2; Eccl 12:5; Song 3:3; Isa 23:16; Hab 2:16), while the Polel stem means “to prowl around” (Ps 59:7, 15; Song 3:2) (HALOT 739-740 s.v. סבב). The idea here is that the Beloved is determined to “look all around” until she finds her beloved.

[3:2]  ¹⁵ sn There is a consonantal wordplay in 3:2 between the roots בּקשׁ and בּשׁק, that is, between אֲבַקְשָׁה (’avaqshah, “I will seek [him]”) and בַּשְּׁוָקִים (bashshÿvaqim, “streets”). The wordplay emphasizes that she searched in every nook and cranny.

[3:2]  ¹⁶ sn The statement בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו (biqqashtiv vÿlo’ mÿtsa’tiv, “I sought him but I did not find him”) appears twice in 3:1-2. In both cases it concludes a set of cola. The repetition depicts her mounting disappointment in her failure to locate her beloved. It stands in strong contrast with 3:4.

[5:4]  ¹⁷ tn Heb “house.”

[5:4]  ¹⁸ sn The following verses explain what it meant to seek the Lord. Israel was to abandon the mere formalism and distorted view of God and reality that characterized religious activity at the worship sites, as well as the social injustice that permeated Israelite society. Instead the people were to repent and promote justice in the land. This call to seek the Lord echoes the challenge in 4:13 to prepare to meet him as he truly is.