2 Chronicles 25:16

25:16 While he was speaking, Amaziah ¹  said to him, “Did we appoint you to be a royal counselor? Stop prophesying or else you will be killed!” ²  So the prophet stopped, but added, “I know that the Lord has decided ³  to destroy you, because you have done this thing and refused to listen to my advice.”

2 Chronicles 26:19

26:19 Uzziah, who had an incense censer in his hand, became angry. While he was ranting and raving ⁴  at the priests, a skin disease ⁵  appeared on his forehead right there in front of the priests in the Lord’s temple near the incense altar.

2 Chronicles 26:2

26:2 Uzziah ⁶  built up Elat and restored it to Judah after King Amaziah ⁷  had passed away. ⁸ 

2 Chronicles 12:13

12:13 King Rehoboam solidified his rule in Jerusalem; ⁹  he ¹⁰  was forty-one years old when he became king and he ruled for seventeen years in Jerusalem, the city the Lord chose from all the tribes of Israel to be his home. ¹¹  Rehoboam’s ¹²  mother was an Ammonite named Naamah.

2 Chronicles 24:10-14

24:10 All the officials and all the people gladly brought their silver and threw it into the chest until it was full. 24:11 Whenever the Levites brought the chest to the royal accountant and they saw there was a lot of silver, the royal scribe and the accountant of the high priest emptied the chest and then took it back to its place. They went through this routine every day and collected a large amount of silver.

24:12 The king and Jehoiada gave it to the construction foremen ¹³  assigned to the Lord’s temple. They hired carpenters and craftsmen to repair the Lord’s temple, as well as those skilled in working with iron and bronze to restore the Lord’s temple. 24:13 They worked hard and made the repairs. ¹⁴  They followed the measurements specified for God’s temple and restored it. ¹⁵  24:14 When they were finished, they brought the rest of the silver to the king and Jehoiada. They used it to make items for the Lord’s temple, including items used in the temple service and for burnt sacrifices, pans, and various other gold and silver items. Throughout Jehoiada’s lifetime, burnt sacrifices were offered regularly in the Lord’s temple.

Psalms 141:5

141:5 May the godly strike me in love and correct me!

May my head not refuse ¹⁶  choice oil! ¹⁷ 

Indeed, my prayer is a witness against their evil deeds. ¹⁸ 

Proverbs 9:7-9

9:7 Whoever corrects ¹⁹  a mocker is asking for ²⁰  insult; ²¹ 

whoever reproves a wicked person receives ²²  abuse.

9:8 Do not reprove ²³  a mocker or ²⁴  he will hate you;

reprove a wise person and he will love you.

9:9 Give instruction ²⁵  to a wise person, ²⁶  and he will become wiser still;

teach ²⁷  a righteous person and he will add to his ²⁸  learning.

[25:16]  ¹ tn Heb “he”; the referent (Amaziah) has been specified in the translation for clarity.

[25:16]  ² tn Heb “Stop yourself! Why should they strike you down?”

[25:16]  ³ tn The verb יָעַץ (ya’ats, “has decided”) is from the same root as יוֹעֵץ (yo’ets, “counselor”) in v. 16 and עֵצָה (’etsah, “advice”) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”

[26:19]  ⁴ tn Heb “angry.”

[26:19]  ⁵ tn Traditionally “leprosy,” but this was probably a skin disorder of some type, not leprosy (technically known today as Hansen’s disease). See 2 Kgs 5:1.

[26:2]  ⁶ tn Heb “he”; the referent (Uzziah) has been specified in the translation for clarity.

[26:2]  ⁷ tn Heb “after the king”; the referent (Amaziah) has been specified in the translation for clarity.

[26:2]  ⁸ tn “slept with his fathers.”

[12:13]  ⁹ tn Heb “and the king, Rehoboam, strengthened himself in Jerusalem and ruled.”

[12:13]  ¹⁰ tn Heb “Rehoboam.” The recurrence of the proper name here is redundant in terms of contemporary English style, so the pronoun has been used in the translation instead.

[12:13]  ¹¹ tn Heb “the city where the Lord chose to place his name from all the tribes of Israel.”

[12:13]  ¹² tn Heb “his”; the referent has been specified in the translation for clarity.

[24:12]  ¹³ tn Heb “doers of the work.”

[24:13]  ¹⁴ tn Heb “and the doers of the work worked, and the repairs went up for the work by their hand.”

[24:13]  ¹⁵ tn Heb “and they caused the house of God to stand according to its measurements and they strengthened it.”

[141:5]  ¹⁶ tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

[141:5]  ¹⁷ sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

[141:5]  ¹⁸ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

[9:7]  ¹⁹ tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.

[9:7]  ²⁰ tn Heb “receives for himself.”

[9:7]  ²¹ tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.

[9:7]  ²² tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[9:8]  ²³ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ²⁴ tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[9:9]  ²⁵ tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

[9:9]  ²⁶ sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

[9:9]  ²⁷ tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).

[9:9]  ²⁸ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.