1 Raja-raja 14:2-3

14:2 Jeroboam told his wife, “Disguise ¹  yourself so that people cannot recognize you are Jeroboam’s wife. Then go to Shiloh; Ahijah the prophet, who told me I would rule over this nation, lives there. ²  14:3 Take ³  ten loaves of bread, some small cakes, and a container of honey and visit him. He will tell you what will happen to the boy.”

1 Raja-raja 22:30

22:30 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter ⁴  into the battle; but you wear your royal robes.” So the king of Israel disguised himself and then entered into the battle.

1 Raja-raja 22:34

22:34 Now an archer shot an arrow at random, ⁵  and it struck the king of Israel between the plates of his armor. The king ⁶  ordered his charioteer, “Turn around and take me from the battle line, ⁷  because I’m wounded.”

Ayub 24:13-15

24:13 There are those ⁸  who rebel against the light;

they do not know its ways

and they do not stay on its paths.

24:14 Before daybreak ⁹  the murderer rises up;

he kills the poor and the needy;

in the night he is ¹⁰  like a thief. ¹¹ 

24:15 And the eye of the adulterer watches for the twilight,

thinking, ¹²  ‘No eye can see me,’

and covers his face with a mask.

Yeremia 23:24

23:24 “Do you really think anyone can hide himself

where I cannot see him?” the Lord asks. ¹³ 

“Do you not know that I am everywhere?” ¹⁴ 

the Lord asks. ¹⁵ 

Yohanes 3:19

3:19 Now this is the basis for judging: ¹⁶  that the light has come into the world and people ¹⁷  loved the darkness rather than the light, because their deeds were evil.

[14:2]  ¹ tn Heb “Get up, change yourself.”

[14:2]  ² tn Heb “look, Ahijah the prophet is there, he told me [I would be] king over this nation.”

[14:3]  ³ tn Heb “take in your hand.”

[22:30]  ⁴ tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives. See IBHS 594 §35.5.2a. Some prefer to emend the forms to imperfects.

[22:34]  ⁵ tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).

[22:34]  ⁶ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[22:34]  ⁷ tn Heb “camp.”

[24:13]  ⁸ tn Heb “They are among those who.”

[24:14]  ⁹ tn The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.

[24:14]  ¹⁰ tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).

[24:14]  ¹¹ sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.

[24:15]  ¹² tn Heb “saying.”

[23:24]  ¹³ tn Heb “Oracle of the Lord.”

[23:24]  ¹⁴ tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.

[23:24]  ¹⁵ tn Heb “Oracle of the Lord.”

[3:19]  ¹⁶ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ¹⁷ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).