2 Raja-raja 14:11

14:11 But Amaziah would not heed the warning, ¹  so King Jehoash of Israel attacked. ²  He and King Amaziah of Judah met face to face ³  in Beth Shemesh of Judah.

2 Raja-raja 14:2

14:2 He was twenty-five years old when he began to reign, and he reigned for twenty-nine years in Jerusalem. ⁴  His mother ⁵  was Jehoaddan, who was from Jerusalem.

1 Samuel 2:14-17

2:14 He would jab it into the basin, kettle, caldron, or pot, and everything that the fork brought up the priest would take for himself. This is what they used to do to all the Israelites ⁶  when they came there to Shiloh.

2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” ⁷  2:16 If the individual said to him, “First let the fat be burned away, and then take for yourself whatever you wish,” he would say, “No! ⁸  Hand it over right now! If you don’t, I will take it forcibly!”

2:17 The sin of these young men was very great in the Lord’s sight, for they ⁹  treated the Lord’s offering with contempt.

Amsal 13:10

13:10 With pride ¹⁰  comes only ¹¹  contention,

but wisdom is with the well-advised. ¹² 

Amsal 17:14

17:14 Starting a quarrel ¹³  is like letting out water; ¹⁴ 

stop it before strife breaks out! ¹⁵ 

Amsal 18:6

18:6 The lips of a fool ¹⁶  enter into strife, ¹⁷ 

and his mouth invites ¹⁸  a flogging. ¹⁹ 

Amsal 20:18

20:18 Plans ²⁰  are established by counsel,

so ²¹  make war ²²  with guidance.

Amsal 25:8

25:8 Do not go out hastily to litigation, ²³ 

or ²⁴  what will you do afterward

when your neighbor puts you to shame?

[14:11]  ¹ tn Heb “did not listen.”

[14:11]  ² tn Heb “went up.”

[14:11]  ³ tn Heb “looked at each other [in the] face.”

[14:2]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ⁵ tn Heb “the name of his mother.”

[2:14]  ⁶ tn Heb “to all Israel.”

[2:15]  ⁷ tn Heb “living.”

[2:16]  ⁸ tc The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the Kethib and MT, which read “to him.”

[2:17]  ⁹ tc Heb “the men,” which is absent from one medieval Hebrew ms, a Qumran ms, and the LXX.

[13:10]  ¹⁰ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

[13:10]  ¹¹ tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ¹² tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

[17:14]  ¹³ tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ¹⁴ tn The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words.

[17:14]  sn The image involves a small leak in a container or cistern that starts to spurt out water. The problem will get worse if it is not stopped. Strife is like that.

[17:14]  tc The LXX has “The outpouring of words is the beginning of strife.” This would make it a warning against thoughtless talk.

[17:14]  ¹⁵ tn The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”

[18:6]  ¹⁶ sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.

[18:6]  ¹⁷ sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.

[18:6]  ¹⁸ tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.

[18:6]  ¹⁹ tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.

[20:18]  ²⁰ tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.

[20:18]  ²¹ tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.

[20:18]  ²² sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.

[25:8]  ²³ tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.

[25:8]  sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly.

[25:8]  ²⁴ tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).