So shalt thou find (vum'lsa); literally, and find. A peculiar use of the imperative, the imperative kal (m'tsa) with vav consecutive ( וִ) being equivalent to the future, "thou shalt find," as in the Authorized Version.
This construction, where two imperatives are joined, the former containing an exhortation or admonition, the second a promise made on the condition implied in the first, and the second imperative being used as a future, occurs again in Proverbs 4:4; Proverbs 7:2, "Keep my commandments, and live;" Proverbs 9:6, "Forsake the foolish, and live;" Proverbs 20:13, "Open thine eyes, and thou shalt be satisfied with bread".
Delitzsch calls this "an admonitory imperative;" Bottcher, "the desponsive imperative." Compare the Greek construction in Menander, οἶδ ὅτι ποίησον, for ποιήσεις, "Know that this you will do." Find (matza); here simply "to attain," "obtain," not necessarily implying previous search, as in Proverbs 17:20.
Favour (khen). The same word is frequently translated "grace," and means the same thing; Vulgate, gratia; LXX; χαρίς. For the expression, "to find favour" (matsa khen), see Genesis 6:8; Exodus 33:12; Jeremiah 31:2; comp.
Luke 1:30, εὗρες γὰρ χάριν παρὰ τῷ θεῷ." For thou hast found favour [or, 'grace'] with God." spoken by Gabriel to the Virgin. Good understanding (sekel tov); i.e. good sagacity, or prudence.
So Delitzsch, Bertheau, Kamph. A true sagacity, prudence, or penetrating judgment will be adjudicated by God and man to him who possesses the internal excellence of love and truth. The Hebrew sekel is derived from sakal, "to act wisely or prudently," and has this intellectual meaning in Proverbs 13:15; Psalms 111:10 (see also 1 Samuel 25:3 and 2 Chronicles 30:22).
The Targum Jonathan reads, intellectus et benignitas, thus throwing the adjective into a substantival form; the Syriac, intellectus simply. Ewald, Hitzig, Zockler, and others, on the other hand, understand sekel as referring to the judgment formed of any one, the favourable opinion or view which is entertained of hint by others, and hence take it as reputation, or estimation.
The man who has love and truth will be held in high esteem by God and man. Our objection to this rendering is that it does not seem to advance the meaning of the passage beyond that of "favour." Another, mentioned by Delitzsch, is that sekel is never used in any other sense than that of intellectus in the Mishle.
The marginal reading, "good success," i.e. prosperity, seems inadmissible here, as the hiph. has'kil, "to cause to prosper," as in Proverbs 17:8; Joshua 1:7; Deuteronomy 29:9, does not apply in this instance any more than in Psalms 111:10, margin.
In the sight of God and man (b'eyney elohim v'adam); literally, in the eyes of Elohim and man; i.e. according to the judgment of God and man (Zockler); Vulgate, coram Deo et hominibus. A simpler form of this phrase is found in 1 Samuel 2:26, where Samuel is said to have found favour with the Lord, and also with men.
So in Luke 2:52 Jesus found favour "with God and man ( παρὰ θεῷ καὶ ἀνθρώποις)" (comp. Genesis 10:9; Acts 2:47, Romans 14:18). The two conditions of favor and sagacity, or prudence, are not to be assigned respectively to God and man (as Ewald and Hitzig), or that finding favour has reference more to God, and being deemed prudent refers more to man.
The statement is universal. Both these conditions will be adjudged to the man who has mercy and truth by God in heaven and man on earth at the same time (see Delitszch). The LXX; "after favour," instead of the text, reads, "and provide good things in the sight of the Lord and men," quoted by St.
Paul (2 Corinthians 8:21).