Proverbs 2:4
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if you seek it like silver and search it out like hidden treasure,
Commentaries
Excerpts gathered from published commentaries to ground the reading.
The first אם, with that which it introduces, Pro 2:1, Pro 2:2, is to be interpreted as an exclamation, "O that!" (O si), and then as an optative, as Psa 81:9; Psa 139:19. אז ...כּי, Pro 2:3-5, with the inserted connecting clauses, would then be confirmatory, "for then." But since this poet loves to unfold one and the same thought in ever new forms, one has perhaps to begin the conditional premisses with Pro 2:1, and to regard כּי אם as a new commencement. Hitzig takes this כי אם in the sense of imo: "much more if thou goest to meet her, e.g., by curious inquiry, not merely permittest her quietly to come to thee." אם would then preserve its conditional meaning; and כּי as in Job 31:18; Psa 130:4, since it implies an intentional negative, would receive the meaning of imo. But the sentences ranged together with אם are too closely related in meaning to admit such a negative between them. כּי will thus be confirmatory, not mediately, but immediately; it is the "for = yes" of confirmation of the preceding conditions, and takes them up again (Ewald, 356, b, cf. 330 b) after the form of the conditional clause was given up. The צפן, which in Pro 1:11, Pro 1:18, is the synonym of צפה, speculari, presents itself here, 1b, 7a, as the synonym of טמן, whence מטמנים, synon. of צפוּנים, recondita; the group of sounds, צף, צם, טם (cf. also דף, in Arab. dafan, whence dafynat, treasure), express shades of the root representation of pressing together. The inf. of the conclusion להקשׁיב, to incline (Gr. Venet. ὡς ἀκροῷτο), is followed by the accus. of the object אזנך, thine ear, for הקשׁיב properly means to stiffen (not to purge, as Schultens, nor to sharpen, as Gesenius thinks); cf. under Psa 10:17. With חכמה are interchanged בּינה, which properly means that which is distinguished or s…
Open source ↗Solomon, having foretold the destruction of those who are obstinate in their impiety, in this chapter applies himself to those who are willing to be taught; and, I. He shows them that, if they would diligently use the means of knowledge and grace, they should obtain of God the knowledge and grace which they seek (Pro 2:1-9). II. He shows them of what unspeakable advantage it would be to them. 1. It would preserve them from the snares of evil men (Pro 2:10-15) and of evil women (Pro 2:16-19). 2. It would direct them into, and keep them in, the way of good men (Pro 2:20-22. So that in this chapter we are taught both how to get wisdom and how to use it when we have it, that we may neither seek it, nor receive it in vain.
Open source ↗2:4 Searching for silver or hidden treasures would be undertaken with urgency, excitement, and anticipation of reward (cp. Matt 13:44; Luke 15:8-10).
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
Cross-references
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The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and in his joy he went and sold all he had and bought that field.
And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for the sake of My name will receive a hundredfold and will inherit eternal life.
How much better to acquire wisdom than gold! To gain understanding is more desirable than silver.
who long for death that does not come, and search for it like hidden treasure,
Invest in truth and never sell it— in wisdom and instruction and understanding.
There is a man all alone, without even a son or brother. And though there is no end to his labor, his eyes are still not content with his wealth: “For whom do I toil and bereave my soul of enjoyment?” This too is futile—a miserable task.
The master commended the dishonest manager because he had acted shrewdly. For the sons of this age are more shrewd in dealing with their own kind than are the sons of light.
I rejoice in the way of Your testimonies as much as in all riches.
Therefore I love Your commandments more than gold, even the purest gold.
The law from Your mouth is more precious to me than thousands of pieces of gold and silver.