2 Tawarikh 25:16

25:16 While he was speaking, Amaziah ¹  said to him, “Did we appoint you to be a royal counselor? Stop prophesying or else you will be killed!” ²  So the prophet stopped, but added, “I know that the Lord has decided ³  to destroy you, because you have done this thing and refused to listen to my advice.”

2 Tawarikh 26:19

26:19 Uzziah, who had an incense censer in his hand, became angry. While he was ranting and raving ⁴  at the priests, a skin disease ⁵  appeared on his forehead right there in front of the priests in the Lord’s temple near the incense altar.

2 Tawarikh 26:2

26:2 Uzziah ⁶  built up Elat and restored it to Judah after King Amaziah ⁷  had passed away. ⁸ 

1 Samuel 12:13

12:13 Now look! Here is the king you have chosen – the one that you asked for! Look, the Lord has given you a king!

1 Samuel 24:10-14

24:10 Today your own eyes see how the Lord delivered you – this very day – into my hands in the cave. Some told me to kill you, but I had pity ⁹  on you and said, ‘I will not extend my hand against my lord, for he is the Lord’s chosen one.’ ¹⁰  24:11 Look, my father, and see the edge of your robe in my hand! When I cut off the edge of your robe, I didn’t kill you. So realize and understand that I am not planning ¹¹  evil or rebellion. Even though I have not sinned against you, you are waiting in ambush to take my life. 24:12 May the Lord judge between the two of us, and may the Lord vindicate me over you, but my hand will not be against you. 24:13 It’s like the old proverb says: ‘From evil people evil proceeds.’ But my hand will not be against you. 24:14 Who has the king of Israel come out after? Who is it that you are pursuing? A dead dog? A single flea?

Mazmur 141:5

141:5 May the godly strike me in love and correct me!

May my head not refuse ¹²  choice oil! ¹³ 

Indeed, my prayer is a witness against their evil deeds. ¹⁴ 

Amsal 9:7-9

9:7 Whoever corrects ¹⁵  a mocker is asking for ¹⁶  insult; ¹⁷ 

whoever reproves a wicked person receives ¹⁸  abuse.

9:8 Do not reprove ¹⁹  a mocker or ²⁰  he will hate you;

reprove a wise person and he will love you.

9:9 Give instruction ²¹  to a wise person, ²²  and he will become wiser still;

teach ²³  a righteous person and he will add to his ²⁴  learning.

[25:16]  ¹ tn Heb “he”; the referent (Amaziah) has been specified in the translation for clarity.

[25:16]  ² tn Heb “Stop yourself! Why should they strike you down?”

[25:16]  ³ tn The verb יָעַץ (ya’ats, “has decided”) is from the same root as יוֹעֵץ (yo’ets, “counselor”) in v. 16 and עֵצָה (’etsah, “advice”) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”

[26:19]  ⁴ tn Heb “angry.”

[26:19]  ⁵ tn Traditionally “leprosy,” but this was probably a skin disorder of some type, not leprosy (technically known today as Hansen’s disease). See 2 Kgs 5:1.

[26:2]  ⁶ tn Heb “he”; the referent (Uzziah) has been specified in the translation for clarity.

[26:2]  ⁷ tn Heb “after the king”; the referent (Amaziah) has been specified in the translation for clarity.

[26:2]  ⁸ tn “slept with his fathers.”

[24:10]  ⁹ tn Heb “it had pity,” apparently with the understood subject being “my eye,” in accordance with a common expression.

[24:10]  ¹⁰ tn Heb “anointed.”

[24:11]  ¹¹ tn Heb “there is not in my hand.”

[141:5]  ¹² tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

[141:5]  ¹³ sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

[141:5]  ¹⁴ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

[9:7]  ¹⁵ tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.

[9:7]  ¹⁶ tn Heb “receives for himself.”

[9:7]  ¹⁷ tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.

[9:7]  ¹⁸ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[9:8]  ¹⁹ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ²⁰ tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[9:9]  ²¹ tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

[9:9]  ²² sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

[9:9]  ²³ tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).

[9:9]  ²⁴ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.