1 Kings 12:26

12:26 Jeroboam then thought to himself: ¹  “Now the Davidic dynasty could regain the kingdom. ² 

1 Kings 14:10

14:10 So I am ready to bring disaster ³  on the dynasty ⁴  of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. ⁵  I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. ⁶ 

1 Kings 15:29-30

15:29 When he became king, he executed Jeroboam’s entire family. He wiped out everyone who breathed, ⁷  just as the Lord had predicted ⁸  through his servant Ahijah the Shilonite. 15:30 This happened because of the sins which Jeroboam committed and which he made Israel commit. These sins angered the Lord God of Israel. ⁹ 

Proverbs 13:6

13:6 Righteousness ¹⁰  guards the one who lives with integrity, ¹¹ 

but wickedness ¹²  overthrows the sinner.

[12:26]  ¹ tn Heb “said in his heart.”

[12:26]  ² tn Heb “Now the kingdom could return to the house of David.” The imperfect verbal form translated “could return” is understood as having a potential force here. Perhaps this is not strong enough; another option is “will return.”

[14:10]  ³ sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattara’], from רָעַע, [ra’a’]). Jeroboam’s sins would receive an appropriate punishment.

[14:10]  ⁴ tn Heb “house.”

[14:10]  ⁵ tn Heb “and I will cut off from Jeroboam those who urinate against a wall (including both those who are) restrained and let free (or “abandoned”) in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv) is uncertain. For various options see HALOT 871 s.v. עצר 6 and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס [’efes], “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.

[14:10]  ⁶ tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment.

[15:29]  ⁷ tn Heb “and when he became king, he struck down all the house of Jeroboam; he did not leave any breath to Jeroboam until he destroyed him.”

[15:29]  ⁸ tn Heb “according to the word of the Lord which he spoke.”

[15:30]  ⁹ tn Heb “because of Jeroboam which he committed and which he made Israel commit, by his provocation by which he made the Lord God of Israel angry.”

[13:6]  ¹⁰ sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.

[13:6]  ¹¹ tn Heb “blameless of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “blameless in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”

[13:6]  ¹² sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.