1 Kings 9:9

9:9 Others will then answer, ¹  ‘Because they abandoned the Lord their God, who led their ancestors ²  out of Egypt. They embraced other gods whom they worshiped and served. ³  That is why the Lord has brought all this disaster down on them.’”

1 Kings 9:2

9:2 the Lord appeared to Solomon a second time, in the same way he had appeared to him at Gibeon. ⁴ 

1 Kings 15:2

15:2 He ruled for three years in Jerusalem. ⁵  His mother was Maacah, the daughter of Abishalom. ⁶ 

Proverbs 11:19

11:19 True ⁷  righteousness leads to ⁸  life,

but the one who pursues evil pursues it ⁹  to his own death. ¹⁰ 

Proverbs 13:21

13:21 Calamity ¹¹  pursues sinners,

but prosperity rewards the righteous. ¹² 

Isaiah 3:11

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ¹³ 

Jeremiah 2:13

2:13 “Do so because my people have committed a double wrong:

they have rejected me,

the fountain of life-giving water, ¹⁴ 

and they have dug cisterns for themselves,

cracked cisterns which cannot even hold water.”

Jeremiah 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ¹⁵ 

Know, then, and realize how utterly harmful ¹⁶ 

it was for you to reject me, the Lord your God, ¹⁷ 

to show no respect for me,” ¹⁸ 

says the Lord God who rules over all. ¹⁹ 

Revelation 2:8-9

To the Church in Smyrna

2:8 “To ²⁰  the angel of the church in Smyrna write the following: ²¹ 

“This is the solemn pronouncement of ²²  the one who is the first and the last, the one who was dead, but ²³  came to life: 2:9 ‘I know the distress you are suffering ²⁴  and your poverty (but you are rich). I also know ²⁵  the slander against you ²⁶  by those who call themselves Jews and really are not, but are a synagogue ²⁷  of Satan.

[9:9]  ¹ tn Heb “and they will say.”

[9:9]  ² tn Heb “fathers.”

[9:9]  ³ tn Heb “and they took hold of other gods and bowed down to them and served them.”

[9:2]  ⁴ sn In the same way he had appeared to him at Gibeon. See 1 Kgs 3:5.

[15:2]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁶ sn Abishalom (also in v. 10) is a variant of the name Absalom (cf. 2 Chr 11:20). The more common form is used by TEV, NLT.

[11:19]  ⁷ tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms, LXX, and Syriac read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness”; but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [OTL], 435).

[11:19]  ⁸ tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.

[11:19]  ⁹ tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.

[11:19]  ¹⁰ sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.

[13:21]  ¹¹ tn Heb “evil.” The term רָעָה (ra’ah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.

[13:21]  ¹² sn This statement deals with recompense in absolute terms. It is this principle, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.

[3:11]  ¹³ tn Heb “for the work of his hands will be done to him.”

[2:13]  ¹⁴ tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the Lord, the source of life, health, and vitality, with useless idols that cannot do anything.

[2:19]  ¹⁵ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ¹⁶ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ¹⁷ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ¹⁸ tn Heb “and no fear of me was on you.”

[2:19]  ¹⁹ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[2:8]  ²⁰ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ²¹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ²² tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[2:9]  ²⁴ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ²⁵ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ²⁶ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ²⁷ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).