2 Chronicles 35:21

35:21 Necho ¹  sent messengers to him, saying, “Why are you opposing me, O king of Judah? ²  I am not attacking you today, but the kingdom with which I am at war. ³  God told me to hurry. Stop opposing God, who is with me, or else he will destroy you.” ⁴ 

Proverbs 3:30

3:30 Do not accuse ⁵  anyone ⁶  without legitimate cause, ⁷ 

if he has not treated you wrongly.

Proverbs 15:18

15:18 A quick-tempered person ⁸  stirs up dissension,

but one who is slow to anger ⁹  calms ¹⁰  a quarrel. ¹¹ 

Proverbs 17:14

17:14 Starting a quarrel ¹²  is like letting out water; ¹³ 

stop it before strife breaks out! ¹⁴ 

Proverbs 20:3

20:3 It is an honor for a person ¹⁵  to cease ¹⁶  from strife,

but every fool quarrels. ¹⁷ 

Proverbs 25:8

25:8 Do not go out hastily to litigation, ¹⁸ 

or ¹⁹  what will you do afterward

when your neighbor puts you to shame?

Proverbs 26:17

26:17 Like one who grabs a wild dog by the ears, ²⁰ 

so is the person passing by who becomes furious ²¹  over a quarrel not his own.

Luke 14:31-32

14:31 Or what king, going out to confront another king in battle, will not sit down ²²  first and determine whether he is able with ten thousand to oppose ²³  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ²⁴  he will send a representative ²⁵  while the other is still a long way off and ask for terms of peace. ²⁶ 

[35:21]  ¹ tn Heb “he”; the referent (Neco) has been specified in the translation for clarity.

[35:21]  ² tn Heb “What to me and to you, king of Judah?”

[35:21]  ³ tn Heb “Not against you, you, today, but against the house of my battle.”

[35:21]  ⁴ tn Heb “Stop yourself from [opposing] God who is with me and let him not destroy you.”

[3:30]  ⁵ sn The term רִיב (riv) can mean “quarrel” or “legal accusation” (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.

[3:30]  ⁶ tn Heb “a man.”

[3:30]  ⁷ tn Heb “gratuitously”; NIV, TEV “for no (+ good NCV) reason.” The adverb חִנָּם (khinam) means “without cause, undeservedly,” especially of groundless hostility (HALOT 334 s.v. 3; BDB 336 s.v. c).

[15:18]  ⁸ tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).

[15:18]  ⁹ tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.

[15:18]  ¹⁰ tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.

[15:18]  ¹¹ sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.

[17:14]  ¹² tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ¹³ tn The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words.

[17:14]  ¹⁴ tn The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”

[20:3]  ¹⁵ tn Heb “man.”

[20:3]  ¹⁶ tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”

[20:3]  ¹⁷ tn Heb “breaks out.” The Hitpael of the verb גָּלַע (gala’, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.

[25:8]  ¹⁸ tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.

[25:8]  ¹⁹ tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).

[26:17]  ²⁰ tn Heb “grabs the ears of a dog. The word “wild” has been supplied in the translation to make clear that these were not domesticated pets. CEV, to accomplish the same point, has “a mad dog,” but there is no indication of that in context.

[26:17]  ²¹ tn The word מִתְעַבֵּר (mit’abber) means “to put oneself in a fury” or “become furious” (BDB 720 s.v.). The Latin version apparently assumed the verb was עָרַב (’arav), for it has the sense of “meddle” (so also NAB, NASB, NIV, NRSV). However, the MT reading could easily fit the verse, referring to anyone passing by who gets furious over a fight that is not his.

[14:31]  ²² tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ²³ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ²⁴ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ²⁵ tn Grk “a messenger.”

[14:32]  ²⁶ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.