2 Kings 13:14

Elisha Makes One Final Prophecy

13:14 Now Elisha had a terminal illness. ¹  King Joash of Israel went down to visit him. ²  He wept before him and said, “My father, my father! The chariot ³  and horsemen of Israel!” ⁴ 

Job 22:30

22:30 he will deliver even someone who is not innocent, ⁵ 

who will escape ⁶  through the cleanness of your hands.”

Proverbs 11:11

11:11 A city is exalted by the blessing provided from ⁷  the upright,

but it is destroyed by the counsel ⁸  of the wicked. ⁹ 

Ecclesiastes 7:19

Wisdom Needed Because No One is Truly Righteous

7:19 Wisdom gives a wise person more protection ¹⁰ 

than ten rulers in a city.

Ecclesiastes 9:16-18

9:16 So I concluded that wisdom is better than might, ¹¹ 

but a poor man’s wisdom is despised; no one ever listens ¹²  to his advice. ¹³ 

Wisdom versus Fools, Sin, and Folly

9:17 The words of the wise are heard in quiet,

more than the shouting of a ruler is heard ¹⁴  among fools.

9:18 Wisdom is better than weapons of war,

but one sinner can destroy much that is good.

Isaiah 37:4

37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ¹⁵  When the Lord your God hears, perhaps he will punish him for the things he has said. ¹⁶  So pray for this remnant that remains.’” ¹⁷ 

Isaiah 37:15

37:15 Hezekiah prayed before the Lord:

Isaiah 37:21

37:21 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘Because you prayed to me concerning King Sennacherib of Assyria, ¹⁸ 

Acts 27:24

27:24 and said, ¹⁹  ‘Do not be afraid, Paul! You must stand before ²⁰  Caesar, ²¹  and God has graciously granted you the safety ²²  of all who are sailing with you.’

[13:14]  ¹ tn Heb “Now Elisha was ill with the illness by which he would die.”

[13:14]  ² tn Heb “went down to him.”

[13:14]  ³ tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”

[13:14]  ⁴ sn By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12.

[22:30]  ⁵ tc The Hebrew has אִי־נָקִי (’i naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (’i) to אִישׁ (’ish, “the innocent man”). Others differ: A. Guillaume links אִי (’i) to Arabic ‘ayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (’e).

[22:30]  ⁶ tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”

[11:11]  ⁷ tn Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.

[11:11]  ⁸ tn Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.

[11:11]  ⁹ sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.

[7:19]  ¹⁰ tn Heb “gives strength.”

[9:16]  ¹¹ tn Or “power.”

[9:16]  ¹² tn The participle form נִשְׁמָעִים (nishma’im, Niphal participle mpl from שָׁמַע, “to listen”) is used verbally to emphasize a continual, durative, gnomic action.

[9:16]  ¹³ tn Heb “his words are never listened to.”

[9:17]  ¹⁴ tn The phrase “is heard” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note its appearance in the previous line.

[37:4]  ¹⁵ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ¹⁶ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ¹⁷ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[37:21]  ¹⁸ tn The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense: “because.”

[27:24]  ¹⁹ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ²⁰ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ²¹ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ²² tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.