2 Chronicles 25:9

25:9 Amaziah asked the prophet: ¹  “But what should I do about the hundred talents of silver I paid the Israelite troops?” The prophet ²  replied, “The Lord is capable of giving you more than that.”

Deuteronomy 8:18

8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, ³  even as he has to this day.

Deuteronomy 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ⁴  I am giving ⁵  you today so that you may live, increase in number, ⁶  and go in and occupy the land that the Lord promised to your ancestors. ⁷ 

Deuteronomy 2:7

2:7 All along the way I, the Lord your God, ⁸  have blessed your every effort. ⁹  I have ¹⁰  been attentive to ¹¹  your travels through this great wasteland. These forty years I have ¹²  been with you; you have lacked for nothing.’”

Deuteronomy 2:1

The Journey from Kadesh Barnea to Moab

2:1 Then we turned and set out toward the desert land on the way to the Red Sea ¹³  just as the Lord told me to do, detouring around Mount Seir for a long time.

Deuteronomy 29:12

29:12 so that you may enter by oath into the covenant the Lord your God is making with you today. ¹⁴ 

Proverbs 10:22

10:22 The blessing ¹⁵  from the Lord ¹⁶  makes a person rich, ¹⁷ 

and he adds no sorrow ¹⁸  to ¹⁹  it.

Proverbs 10:1

The First Collection of Solomonic Proverbs ²⁰ 

10:1 The Proverbs of Solomon:

A wise child ²¹  makes a father rejoice, ²² 

but a foolish child ²³  is a grief to his mother. ²⁴ 

Proverbs 6:17-18

6:17 haughty eyes, ²⁵  a lying tongue, ²⁶ 

and hands that shed innocent blood, ²⁷ 

6:18 a heart that devises wicked plans, ²⁸ 

feet that are swift to run ²⁹  to evil,

[25:9]  ¹ tn Heb “said to the man of God.”

[25:9]  ² tn Heb “man of God.”

[8:18]  ³ tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.

[8:1]  ⁴ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ⁵ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ⁶ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ⁷ tn Heb “fathers” (also in vv. 16, 18).

[2:7]  ⁸ tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).

[2:7]  ⁹ tn Heb “all the work of your hands.”

[2:7]  ¹⁰ tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.

[2:7]  ¹¹ tn Heb “known” (so ASV, NASB); NAB “been concerned about.”

[2:7]  ¹² tn Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style.

[2:1]  ¹³ tn Heb “Reed Sea.” See note on the term “Red Sea” in Deut 1:40.

[29:12]  ¹⁴ tn Heb “for you to pass on into the covenant of the Lord your God and into his oath, which the Lord your God is cutting with you today.”

[10:22]  ¹⁵ tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.

[10:22]  ¹⁶ tn Heb “of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions here as a genitive of source.

[10:22]  ¹⁷ tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.

[10:22]  ¹⁸ tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.

[10:22]  ¹⁹ tn Heb “with.”

[10:1]  ²⁰ sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.

[10:1]  ²¹ tn Heb “son.”

[10:1]  ²² tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.

[10:1]  ²³ tn Heb “son.”

[10:1]  ²⁴ tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.

[6:17]  ²⁵ sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.

[6:17]  ²⁶ tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The Lord hates deceptive speech because it is destructive (26:28).

[6:17]  ²⁷ sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).

[6:18]  ²⁸ tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).

[6:18]  ²⁹ tc The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.