21:2 His brothers, Jehoshaphat’s sons, were Azariah, Jechiel, Zechariah, Azariahu, Michael, and Shephatiah. All of these were sons of King Jehoshaphat of Israel. 4
7:1 When Solomon finished praying, fire came down from heaven 8 and consumed the burnt offering and the sacrifices, and the Lord’s splendor filled the temple.
33:10 The Lord frustrates 10 the decisions of the nations;
he nullifies the plans 11 of the peoples.
76:10 Certainly 12 your angry judgment upon men will bring you praise; 13
you reveal your anger in full measure. 14
21:30 There is no wisdom and there is no understanding,
and there is no counsel against 15 the Lord. 16
65:8 This is what the Lord says:
“When 17 juice is discovered in a cluster of grapes,
someone says, ‘Don’t destroy it, for it contains juice.’ 18
So I will do for the sake of my servants –
I will not destroy everyone. 19
1 tn Heb “house.”
2 tn Or “covenant.”
3 tn Heb “which he made to David, just as he had promised to give him and his sons a lamp all the days.” Here “lamp” is metaphorical, symbolizing the Davidic dynasty.
4 sn A number of times in 2 Chronicles “Israel” is used instead of the more specific “Judah”; see 2 Chr 12:6; 23:2). In the interest of consistency some translations (e.g., NAB, NRSV) substitute “Judah” for “Israel” here.
5 tn Or “if.”
6 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
7 tn Heb “the land,” which stands here by metonymy for the vegetation growing in it.
8 tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
9 tn Heb “and he allowed himself to be found by them.”
10 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the
11 tn Heb “thoughts.”
12 tn Or “for.”
13 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
14 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
15 tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).
16 sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).
17 tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”
18 tn Heb “for a blessing is in it.”
19 tn Heb “by not destroying everyone.”
20 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
21 tn Or “purpose,” “will.”
22 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.