1 Kings 22:8

22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. ¹  But I despise ²  him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. ³  Jehoshaphat said, “The king should not say such things.”

Proverbs 10:24

10:24 What the wicked fears ⁴  will come on him;

what the righteous desire ⁵  will be granted. ⁶ 

Proverbs 27:22

27:22 If you should pound ⁷  the fool in the mortar

among the grain ⁸  with the pestle,

his foolishness would not depart from him. ⁹ 

Proverbs 29:1

29:1 The one who stiffens his neck ¹⁰  after numerous rebukes ¹¹ 

will suddenly be destroyed ¹²  without remedy. ¹³ 

Luke 11:45

11:45 One of the experts in religious law ¹⁴  answered him, “Teacher, when you say these things you insult ¹⁵  us too.”

[22:8]  ¹ tn Heb “to seek the Lord from him.”

[22:8]  ² tn Or “hate.”

[22:8]  ³ tn The words “his name is” are supplied for stylistic reasons.

[10:24]  ⁴ tn Heb “the dread of the wicked.” The noun רָשָׁע (rasha’, “wicked”) is a subjective genitive. The noun מְגוֹרַת (mÿgorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.

[10:24]  ⁵ tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.

[10:24]  ⁶ tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”

[27:22]  ⁷ tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point.

[27:22]  ⁸ tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.”

[27:22]  ⁹ tn The LXX contains this paraphrase: “If you scourge a fool in the assembly, dishonoring him, you would not remove his folly.” This removes the imagery of mortar and pestle from the verse. Using the analogy of pounding something in a mortar, the proverb is saying even if a fool was pounded or pulverized, meaning severe physical punishment, his folly would not leave him – it is too ingrained in his nature.

[29:1]  ¹⁰ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ¹¹ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ¹² sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ¹³ tn Or “healing” (NRSV).

[11:45]  ¹⁴ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ¹⁵ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.