Amsal 20:8

20:8 A king sitting on the throne to judge ¹ 

separates out ²  all evil with his eyes. ³ 

Amsal 25:23

25:23 The north wind ⁴  brings forth rain,

and a gossiping tongue ⁵  brings forth ⁶  an angry look. ⁷ 

Amsal 25:1

Proverbs of Solomon Collected by Hezekiah

25:1 These also are proverbs of Solomon,

which the men of King Hezekiah of Judah copied: ⁸ 

1 Samuel 22:8-23

22:8 For all of you have conspired against me! No one informs me ⁹  when my own son makes an agreement with this son of Jesse! Not one of you feels sorry for me or informs me that my own son has commissioned my own servant to hide in ambush against me, as is the case today!”

22:9 But Doeg the Edomite, who had stationed himself with the servants of Saul, replied, “I saw this son of Jesse come to Ahimelech son of Ahitub at Nob. 22:10 He inquired of the Lord for him and gave him provisions. He also gave him the sword of Goliath the Philistine.”

22:11 Then the king arranged for a meeting with the priest Ahimelech son of Ahitub and all the priests of his father’s house who were at Nob. They all came to the king. 22:12 Then Saul said, “Listen, son of Ahitub.” He replied, “Here I am, my lord.” 22:13 Saul said to him, “Why have you conspired against me, you and this son of Jesse? You gave ¹⁰  him bread and a sword and inquired of God on his behalf, so that he opposes ¹¹  me and waits in ambush, as is the case today!”

22:14 Ahimelech replied to the king, “Who among all your servants is faithful like David? He is the king’s son-in-law, the leader of your bodyguard, and honored in your house! 22:15 Was it just today that I began to inquire of God on his behalf? Far be it from me! The king should not accuse ¹²  his servant or any of my father’s house. For your servant is not aware of all this – not in whole or in part!” ¹³ 

22:16 But the king said, “You will surely die, Ahimelech, you and all your father’s house! 22:17 Then the king said to the messengers ¹⁴  who were stationed beside him, “Turn and kill the priests of the Lord, for they too have sided ¹⁵  with David! They knew he was fleeing, but they did not inform me.” But the king’s servants refused to harm ¹⁶  the priests of the Lord.

22:18 Then the king said to Doeg, “You turn and strike down the priests!” So Doeg the Edomite turned and struck down the priests. He killed on that day eighty-five ¹⁷  men who wore the linen ephod. 22:19 As for Nob, the city of the priests, he struck down with the sword men and women, children and infants, oxen, donkeys, and sheep – all with the sword.

22:20 But one of the sons of Ahimelech son of Ahitub escaped and fled to David. His name was Abiathar. 22:21 Abiathar told David that Saul had killed the priests of the Lord. 22:22 Then David said to Abiathar, “I knew that day when Doeg the Edomite was there that he would certainly tell Saul! I am guilty ¹⁸  of all the deaths in your father’s house! 22:23 Stay with me. Don’t be afraid! Whoever ¹⁹  seeks my life is seeking your life as well. You are secure with me.”

1 Samuel 23:19-23

23:19 Then the Ziphites went up to Saul at Gibeah and said, “Isn’t David hiding among us in the strongholds at Horesh on the hill of Hakilah, south of Jeshimon? 23:20 Now at your own discretion, ²⁰  O king, come down. Delivering him into the king’s hand will be our responsibility.”

23:21 Saul replied, “May you be blessed by the Lord, for you have had compassion on me. 23:22 Go and make further arrangements. Determine precisely ²¹  where he is ²²  and who has seen him there, for I am told that he is extremely cunning. 23:23 Locate precisely all the places where he hides and return to me with dependable information. ²³  Then I will go with you. If he is in the land, I will find him ²⁴  among all the thousands of Judah.”

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

1 Samuel 3:7-11

3:7 Now Samuel did not yet know the Lord; the word of the Lord had not yet been revealed to him. 3:8 Then the Lord called Samuel a third time. So he got up and went to Eli and said, “Here I am, for you called me!” Eli then realized that it was the Lord who was calling the boy. 3:9 So Eli said to Samuel, “Go back and lie down. When he calls you, say, “Speak, Lord, for your servant is listening.” So Samuel went back and lay down in his place.

3:10 Then the Lord came and stood nearby, calling as he had previously done, “Samuel! Samuel!” Samuel replied, “Speak, for your servant is listening!” 3:11 The Lord said to Samuel, “Look! I am about to do something in Israel; ²⁵  when anyone hears about it, both of his ears will tingle.

1 Samuel 4:5-12

4:5 When the ark of the covenant of the Lord arrived at the camp, all Israel shouted so loudly ²⁶  that the ground shook.

4:6 When the Philistines heard the sound of the shout, they said, “What is this loud shout in the camp of the Hebrews?” Then they realized that the ark of the Lord had arrived at the camp. 4:7 The Philistines were scared because they thought that gods had come to the camp. ²⁷  They said, “Too bad for ²⁸  us! We’ve never seen anything like this! 4:8 Too bad for us! Who can deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all sorts of plagues in the desert! 4:9 Be strong and act like men, you Philistines, or else you will wind up serving the Hebrews the way they have served you! Act like men and fight!”

4:10 So the Philistines fought. Israel was defeated; they all ran home. ²⁹  The slaughter was very great; thirty thousand foot soldiers fell in battle. 4:11 The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed.

Eli Dies

4:12 On that day ³⁰  a Benjaminite ran from the battle lines and came to Shiloh. His clothes were torn and dirt was on his head.

1 Samuel 4:1

4:1 Samuel revealed the word of the Lord ³¹  to all Israel.

The Ark of the Covenant is Lost to the Philistines

Then the Israelites went out to fight the Philistines. ³²  They camped at Ebenezer, ³³  and the Philistines camped at Aphek.

Kisah Para Rasul 21:11-13

21:11 He came ³⁴  to us, took ³⁵  Paul’s belt, ³⁶  tied ³⁷  his own hands and feet with it, ³⁸  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ³⁹  to the Gentiles.’” 21:12 When we heard this, both we and the local people ⁴⁰  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ⁴¹  my heart? For I am ready not only to be tied up, ⁴²  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:2

21:2 We found ⁴³  a ship crossing over to Phoenicia, ⁴⁴  went aboard, ⁴⁵  and put out to sea. ⁴⁶ 

Kisah Para Rasul 10:6-7

10:6 This man is staying as a guest with a man named Simon, a tanner, ⁴⁷  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ⁴⁸  called two of his personal servants ⁴⁹  and a devout soldier from among those who served him, ⁵⁰ 

Mazmur 52:2-4

52:2 Your tongue carries out your destructive plans; ⁵¹ 

it is as effective as a sharp razor, O deceiver. ⁵² 

52:3 You love evil more than good,

lies more than speaking the truth. ⁵³  (Selah)

52:4 You love to use all the words that destroy, ⁵⁴ 

and the tongue that deceives.

Mazmur 101:5-7

101:5 I will destroy anyone who slanders his neighbor in secret.

I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. ⁵⁵ 

101:6 I will favor the honest people of the land, ⁵⁶ 

and allow them to live with me. ⁵⁷ 

Those who walk in the way of integrity will attend me. ⁵⁸ 

101:7 Deceitful people will not live in my palace. ⁵⁹ 

Liars will not be welcome in my presence. ⁶⁰ 

[20:8]  ¹ tn The infinitive construct is דִּין; it indicates purpose, “to judge” (so NIV, NCV) even though it does not have the preposition with it.

[20:8]  ² tn The second line uses the image of winnowing (cf. NIV, NRSV) to state that the king’s judgment removes evil from the realm. The verb form is מִזָרֶה (mÿzareh), the Piel participle. It has been translated “to sift; to winnow; to scatter” and “to separate” – i.e., separate out evil from the land. The text is saying that a just government roots out evil (cf. NAB “dispels all evil”), but few governments have been consistently just.

[20:8]  ³ sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.

[25:23]  ⁴ sn One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kgs 18:41-44). C. H. Toy suggests that the expression is general, referring to a northwest wind – unless it is an error (Proverbs [ICC], 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt (“Prov 25:23,” VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. R. N. Whybray suggests that the solution lies with the verb “brings forth” (תְּחוֹלֵל, tÿkholel); he suggests redefining it to mean “repels, holds back” (cf. KJV “driveth away”). Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander (Proverbs [CBC], 149). But the support for this definition is not convincing. Seeing this as a general reference to northerly winds is the preferred solution.

[25:23]  ⁵ tn Heb “a tongue of secret” or “a hidden tongue,” referring to someone who goes around whispering about people behind their backs (cf. KJV, NAB, NASB, NRSV “a backbiting tongue”).

[25:23]  ⁶ tn The phrase “brings forth” does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity.

[25:23]  ⁷ sn The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Gossiping words will infuriate people as easily as the northerly winds bring the cold rain.

[25:1]  ⁸ sn This section of the book of Proverbs contains proverbs attributed to Solomon but copied by Hezekiah’s sages (between 715 b.c. and 687 b.c.). Some scholars conclude that this has no historical value other than to report the later disposition that people thought they came from Solomon’s time, but if that were the only consideration, then that in itself would have to be considered as a piece of historical information. But if the reference is an earlier note in the collection, then it becomes more valuable for consideration. The proverbs in these lines differ from the earlier ones in that these are multiple line sayings using more similes; chapters 28-29 are similar to 10-16, but chapters 25-27 differ in having few references to God.

[22:8]  ⁹ tn Heb “uncovers my ear.”

[22:13]  ¹⁰ tn Heb “by giving.”

[22:13]  ¹¹ tn Heb “rises up against.”

[22:15]  ¹² tn Heb “set a matter against.”

[22:15]  ¹³ tn Heb “small or great.”

[22:17]  ¹⁴ tn Heb “runners.”

[22:17]  ¹⁵ tn Heb “their hand is.”

[22:17]  ¹⁶ tn Heb “to extend their hand to harm.”

[22:18]  ¹⁷ tc The number is confused in the Greek ms tradition. The LXX, with the exception of the Lucianic recension, has the number 305. The Lucianic recension, along with a couple of Old Latin mss, has the number 350.

[22:22]  ¹⁸ tc The translation follows the LXX, which reads “I am guilty,” rather than the MT, which has “I have turned.”

[22:23]  ¹⁹ tn Or “the one who.” This may refer specifically to Saul, in which case David acknowledges that Abiathar’s life is endangered because of his allegiance to David. The translation assumes that the statement is more generalized, meaning that any enemy of Abiathar is an enemy of David. In other words, David promises that he will protect Abiathar with his very own life.

[23:20]  ²⁰ tn Heb “to all the desire of your soul.”

[23:22]  ²¹ tn Heb “know and see.” The expression is a hendiadys. See also v. 23.

[23:22]  ²² tn Heb “his place where his foot is.”

[23:23]  ²³ tn Heb “established.”

[23:23]  ²⁴ tn Heb “I will search him out.”

[3:11]  ²⁵ tn The Hebrew text adds “so that” here, formally connecting this clause with the next.

[4:5]  ²⁶ tn Heb “shouted [with] a great shout.”

[4:7]  ²⁷ tn The Hebrew text has a direct quote, “because they said, ‘Gods have come to the camp.’” Even though the verb translated “have come” is singular, the following subject should be taken as plural (“gods”), as v. 8 indicates. Some emend the verb to a plural form.

[4:7]  ²⁸ tn Traditionally “woe to.” They thought disaster was imminent.

[4:10]  ²⁹ tn Heb “and they fled, each to his tents.”

[4:12]  ³⁰ tn Or perhaps, “the same day.” On this use of the demonstrative pronoun see Joüon 2:532 §143.f.

[4:1]  ³¹ tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.

[4:1]  ³² tn Heb “and Israel went out to meet the Philistines for battle.”

[4:1]  ³³ tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.

[21:11]  ³⁴ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ³⁵ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ³⁶ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ³⁷ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ³⁸ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ³⁹ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ⁴⁰ tn Or “the people there.”

[21:13]  ⁴¹ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁴² tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:2]  ⁴³ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ⁴⁴ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ⁴⁵ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ⁴⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[10:6]  ⁴⁷ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[10:7]  ⁴⁸ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁴⁹ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁵⁰ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[52:2]  ⁵¹ tn Heb “destruction your tongue devises.”

[52:2]  ⁵² tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.

[52:3]  ⁵³ tn Or “deceit more than speaking what is right.”

[52:4]  ⁵⁴ tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (bala’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.

[101:5]  ⁵⁵ tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”

[101:6]  ⁵⁶ tn Heb “my eyes [are] on the faithful of the land.”

[101:6]  ⁵⁷ tn The Hebrew text simply reads, “in order to live with me.”

[101:6]  ⁵⁸ tn Heb “one who walks in the way of integrity, he will minister to me.”

[101:7]  ⁵⁹ tn Heb “he will not live in the midst of my house, one who does deceit.”

[101:7]  ⁶⁰ tn Heb “one who speaks lies will not be established before my eyes.”