3:1 Solomon made an alliance by marriage with Pharaoh, king of Egypt; he married Pharaoh’s daughter. He brought her to the City of David 5 until he could finish building his residence and the temple of the Lord and the wall around Jerusalem. 6
17:17 After this 10 the son of the woman who owned the house got sick. His illness was so severe he could no longer breathe.
132:11 The Lord made a reliable promise to David; 11
he will not go back on his word. 12
He said, 13 “I will place one of your descendants 14 on your throne.
132:12 If your sons keep my covenant
and the rules I teach them,
their sons will also sit on your throne forever.”
17:6 Grandchildren 15 are like 16 a crown 17 to the elderly,
and the glory 18 of children is their parents. 19
1 tn Heb “did.”
2 tn Heb “walked before.”
3 tn Heb “in faithfulness and in innocence and in uprightness of heart with you.”
4 tn Heb “and you have kept to him this great loyalty and you gave to him a son [who] sits on his throne as this day.”
5 sn The phrase City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
6 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
7 tn The Hebrew text also includes the phrase “in your hand.”
8 tn Heb “Look, I am gathering two sticks and then I will go and make it for me and my son and we will eat it and we will die.”
9 tn Heb “according to your word.”
10 tn Heb “after these things.”
11 tn Heb “the
12 tn Heb “he will not turn back from it.”
13 tn The words “he said” are supplied in the translation to clarify that what follows are the
14 tn Heb “the fruit of your body.”
15 tn Heb “children of children [sons of sons].”
16 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
17 sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.
18 tn The noun תִּפְאָרָת (tif’arat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”
19 tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time.