1 Kings 21:20

21:20 When Elijah arrived, Ahab said to him, ¹  “So, you have found me, my enemy!” Elijah ²  replied, “I have found you, because you are committed ³  to doing evil in the sight of ⁴  the Lord.

1 Kings 21:2

21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, ⁵  I will pay you silver for it.” ⁶ 

1 Kings 5:1

Solomon Gathers Building Materials for the Temple

5:1 (5:15) ⁷  King Hiram of Tyre ⁸  sent messengers ⁹  to Solomon when he heard that he had been anointed king in his father’s place. (Hiram had always been an ally of David.)

Proverbs 1:10-16

Admonition to Avoid Easy but Unjust Riches

1:10 My child, if sinners ¹⁰  try to entice ¹¹  you,

do not consent! ¹² 

1:11 If they say, “Come with us!

We will ¹³  lie in wait ¹⁴  to shed blood; ¹⁵ 

we will ambush ¹⁶  an innocent person ¹⁷  capriciously. ¹⁸ 

1:12 We will swallow them alive ¹⁹  like Sheol, ²⁰ 

those full of vigor ²¹  like those going down to the Pit.

1:13 We will seize ²²  all kinds ²³  of precious wealth;

we will fill our houses with plunder. ²⁴ 

1:14 Join with us! ²⁵ 

We will all share ²⁶  equally in what we steal.” ²⁷ 

1:15 My child, do not go down ²⁸  their way, ²⁹ 

withhold yourself ³⁰  from their path; ³¹ 

1:16 for they ³²  are eager ³³  to inflict harm, ³⁴ 

and they hasten ³⁵  to shed blood. ³⁶ 

Proverbs 28:21-22

28:21 To show partiality ³⁷  is terrible, ³⁸ 

for a person will transgress over the smallest piece of bread. ³⁹ 

28:22 The stingy person ⁴⁰  hastens after riches

and does not know that poverty will overtake him. ⁴¹ 

Matthew 26:15

26:15 and said, “What will you give me to betray him into your hands?” ⁴²  So they set out thirty silver coins for him.

Matthew 26:1

The Plot Against Jesus

26:1 When ⁴³  Jesus had finished saying all these things, he told his disciples,

Matthew 6:10

6:10 may your kingdom come, ⁴⁴ 

may your will be done on earth as it is in heaven.

Matthew 6:2

6:2 Thus whenever you do charitable giving, ⁴⁵  do not blow a trumpet before you, as the hypocrites do in synagogues ⁴⁶  and on streets so that people will praise them. I tell you the truth, ⁴⁷  they have their reward.

Matthew 2:14-15

2:14 Then he got up, took the child and his mother during ⁴⁸  the night, and went to Egypt. 2:15 He stayed there until Herod ⁴⁹  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ⁵⁰ 

Jude 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ⁵¹  and because of greed ⁵²  have abandoned themselves ⁵³  to ⁵⁴  Balaam’s error; hence, ⁵⁵  they will certainly perish ⁵⁶  in Korah’s rebellion.

[21:20]  ¹ tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.

[21:20]  ² tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[21:20]  ³ tn Heb “you have sold yourself.”

[21:20]  ⁴ tn Heb “in the eyes of.”

[21:2]  ⁵ tn Heb “if it is good in your eyes.”

[21:2]  ⁶ tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”

[5:1]  ⁷ sn The verse numbers in the English Bible differ from those in the Hebrew text (BHS) here; 5:1-18 in the English Bible corresponds to 5:15-32 in the Hebrew text. See the note at 4:21.

[5:1]  ⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[5:1]  ⁹ tn Heb “his servants.”

[1:10]  ¹⁰ tn The term חַטָּא (khatta’) is the common word for “sinner” in the OT. Because the related verb is used once of sling-shot throwers who miss the mark (Judg 20:16), the idea of sin is often explained as “missing the moral mark” (BDB 306-8 s.v.). But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here in reference to a gang of robbers.

[1:10]  ¹¹ tn The imperfect tense verb יְפַתּוּךָ (yÿftukha) may be nuanced in a connotative sense: “(If) they attempt to
persuade you.” The verb פָּתָה (patah) means “to persuade, entice” a person to sin (BDB 834 s.v. פָּתָה 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16).

[1:10]  ¹² tc The MT reads the root אָבָה (’avah, “to be willing; to consent”). Some medieval Hebrew mss read the root בּוֹא (bo’, “to go”): “do not go with them.” The majority of Hebrew mss and the versions support the MT reading, which is the less common word and so the more likely original reading.

[1:11]  ¹³ tn This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.

[1:11]  ¹⁴ tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).

[1:11]  ¹⁵ tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).

[1:11]  ¹⁶ tn Heb “lie in hiding.”

[1:11]  ¹⁷ tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.

[1:11]  ¹⁸ tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.

[1:12]  ¹⁹ tn Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.

[1:12]  ²⁰ tn The noun שְׁאוֹל (shÿ’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”

[1:12]  ²¹ tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder a person who is full of vigor.

[1:13]  ²² tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.

[1:13]  ²³ tn Heb “all wealth of preciousness.”

[1:13]  ²⁴ tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”

[1:14]  ²⁵ tn Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) allotted portion (Josh 15:1) and (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb תַּפִּיל (tappil) is an imperfect of injunction: “Throw in…!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” (BDB 658 s.v. 3).

[1:14]  ²⁶ tn Heb “there will be to all of us.”

[1:14]  ²⁷ tn Heb “one purse” (so KJV, NAB, NRSV). The term כִּיס (kis, “purse; bag”) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective אֶחָד (’ekhad, “one”) indicates that the thieves promised to share equally in what they had stolen.

[1:15]  ²⁸ tn Heb “do not walk.”

[1:15]  ²⁹ tn Heb “in the way with them.”

[1:15]  ³⁰ tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).

[1:15]  ³¹ sn The word “path” (נְתִיבָה, nÿtivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”

[1:16]  ³² tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.

[1:16]  ³³ tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).

[1:16]  ³⁴ tn Heb “to harm.” The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”

[1:16]  ³⁵ tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.

[1:16]  ³⁶ tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.

[28:21]  ³⁷ tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.

[28:21]  ³⁸ tn Heb “not good.” This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[28:21]  ³⁹ tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.

[28:22]  ⁴⁰ tn Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.”

[28:22]  ⁴¹ sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.

[26:15]  ⁴² tn Grk “What will you give to me, and I will betray him to you?”

[26:1]  ⁴³ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[6:10]  ⁴⁴ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[6:2]  ⁴⁵ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ⁴⁶ sn See the note on synagogues in 4:23.

[6:2]  ⁴⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[2:14]  ⁴⁸ tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).

[2:15]  ⁴⁹ sn See the note on King Herod in 2:1.

[2:15]  ⁵⁰ sn A quotation from Hos 11:1.

[1:11]  ⁵¹ tn Or “they have gone the way of Cain.”

[1:11]  ⁵² tn Grk “for wages.”

[1:11]  ⁵³ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ⁵⁴ tn Or “in.”

[1:11]  ⁵⁵ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ⁵⁶ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).