1 Kings 7:15-16

7:15 He fashioned two bronze pillars; each pillar was 27 feet ¹  high and 18 feet ²  in circumference. 7:16 He made two bronze tops for the pillars; each was seven-and-a-half feet high. ³ 

1 Kings 7:2

7:2 He named ⁴  it “The Palace of the Lebanon Forest”; ⁵  it was 150 feet ⁶  long, 75 feet ⁷  wide, and 45 feet ⁸  high. It had four rows of cedar pillars and cedar beams above the pillars.

1 Kings 4:2-7

4:2 These were his officials:

Azariah son of Zadok was the priest.

4:3 Elihoreph and Ahijah, the sons of Shisha, wrote down what happened. ⁹ 

Jehoshaphat son of Ahilud was in charge of the records.

4:4 Benaiah son of Jehoiada was commander of ¹⁰  the army.

Zadok and Abiathar were priests.

4:5 Azariah son of Nathan was supervisor of ¹¹  the district governors.

Zabud son of Nathan was a priest and adviser to ¹²  the king.

4:6 Ahishar was supervisor of the palace. ¹³ 

Adoniram son of Abda was supervisor of ¹⁴  the work crews. ¹⁵ 

4:7 Solomon had twelve district governors appointed throughout Israel who acquired supplies for the king and his palace. Each was responsible for one month in the year.

1 Kings 4:2

4:2 These were his officials:

Azariah son of Zadok was the priest.

1 Kings 1:9

1:9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, ¹⁶  as well as all the men of Judah, the king’s servants.

Proverbs 11:24-25

11:24 One person is generous ¹⁷  and yet grows more wealthy, ¹⁸ 

but another withholds more than he should ¹⁹  and comes to poverty. ²⁰ 

11:25 A generous person ²¹  will be enriched, ²² 

and the one who provides water ²³  for others ²⁴  will himself be satisfied. ²⁵ 

Proverbs 11:2

11:2 When pride ²⁶  comes, ²⁷  then comes disgrace, ²⁸ 

but with humility ²⁹  comes ³⁰  wisdom.

Colossians 1:8-9

1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ³¹  have not ceased praying for you and asking God ³²  to fill ³³  you with the knowledge of his will in all spiritual wisdom and understanding,

Philippians 4:19

4:19 And my God will supply your every need according to his glorious riches ³⁴  in Christ Jesus.

[7:15]  ¹ tn Heb “eighteen cubits.”

[7:15]  ² tn Heb “twelve cubits.”

[7:16]  ³ tn Heb “two capitals he made to place on the tops of the pillars, cast in bronze; five cubits was the height of the first capital, and five cubits was the height of the second capital.”

[7:2]  ⁴ tn Heb “he built.”

[7:2]  ⁵ sn The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.

[7:2]  ⁶ tn Heb “one hundred cubits.”

[7:2]  ⁷ tn Heb “fifty cubits.”

[7:2]  ⁸ tn Heb “thirty cubits.”

[4:3]  ⁹ tn Heb “were scribes”; NASB, NIV, NRSV “secretaries”; TEV, NLT “court secretaries.”

[4:4]  ¹⁰ tn Heb “was over.”

[4:5]  ¹¹ tn Heb “was over.”

[4:5]  ¹² tn Heb “close associate of”; KJV, ASV, NASB “the king’s friend” (a title for an adviser, not just an acquaintance).

[4:6]  ¹³ tn Heb “over the house.”

[4:6]  ¹⁴ tn Heb “was over.”

[4:6]  ¹⁵ sn The work crews. This Hebrew word (מַס, mas) refers to a group of laborers conscripted for royal or public service.

[1:9]  ¹⁶ tc The ancient Greek version omits this appositional phrase.

[11:24]  ¹⁷ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

[11:24]  ¹⁸ tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

[11:24]  ¹⁹ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ²⁰ tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

[11:25]  ²¹ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  ²² tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  ²³ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  ²⁴ tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  ²⁵ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

[11:2]  ²⁶ tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).

[11:2]  ²⁷ tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.

[11:2]  ²⁸ sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.

[11:2]  ²⁹ tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.

[11:2]  ³⁰ tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.

[1:9]  ³¹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ³² tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ³³ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[4:19]  ³⁴ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.