2:23 King Solomon then swore an oath by the Lord, “May God judge me severely, 1 if Adonijah does not pay for this request with his life! 2
1:18 but these men lie in wait for their own blood, 3
they ambush their own lives! 4
8:36 But the one who does not find me 5 brings harm 6 to himself; 7
all who hate me 8 love death.”
20:2 The king’s terrifying anger 9 is like the roar of a lion;
whoever provokes him 10 sins against himself. 11
2:10 Your schemes will bring shame to your house.
Because you destroyed many nations, you will self-destruct. 12
1 tn Heb “So may God do to me, and so may he add.”
2 tn Heb “if with his life Adonijah has not spoken this word.”
3 sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.
4 tn Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
5 tn Heb “the one sinning [against] me.” The verb חָטָא (khata’, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it.
6 tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence.
7 tn Heb “his soul.”
8 tn The basic idea of the verb שָׂנֵא (sane’, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.
9 tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).
10 tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”
11 sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).
12 tn Heb “you planned shame for your house, cutting off many nations, and sinning [against] your life.”