2 Kings 14:11

14:11 But Amaziah would not heed the warning, ¹  so King Jehoash of Israel attacked. ²  He and King Amaziah of Judah met face to face ³  in Beth Shemesh of Judah.

2 Kings 14:2

14:2 He was twenty-five years old when he began to reign, and he reigned for twenty-nine years in Jerusalem. ⁴  His mother ⁵  was Jehoaddan, who was from Jerusalem.

2 Kings 2:14-17

2:14 He took the cloak that had fallen off Elijah, ⁶  hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over.

2:15 When the members of the prophetic guild in Jericho, ⁷  who were standing at a distance, ⁸  saw him do this, they said, “The spirit that energized Elijah ⁹  rests upon Elisha.” They went to meet him and bowed down to the ground before him. 2:16 They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord ¹⁰  may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha ¹¹  replied, “Don’t send them out.” 2:17 But they were so insistent, he became embarrassed. So he said, “Send them out.” They sent the fifty men out and they looked for three days, but could not find Elijah. ¹² 

Proverbs 13:10

13:10 With pride ¹³  comes only ¹⁴  contention,

but wisdom is with the well-advised. ¹⁵ 

Proverbs 17:14

17:14 Starting a quarrel ¹⁶  is like letting out water; ¹⁷ 

stop it before strife breaks out! ¹⁸ 

Proverbs 18:6

18:6 The lips of a fool ¹⁹  enter into strife, ²⁰ 

and his mouth invites ²¹  a flogging. ²² 

Proverbs 20:18

20:18 Plans ²³  are established by counsel,

so ²⁴  make war ²⁵  with guidance.

Proverbs 25:8

25:8 Do not go out hastily to litigation, ²⁶ 

or ²⁷  what will you do afterward

when your neighbor puts you to shame?

[14:11]  ¹ tn Heb “did not listen.”

[14:11]  ² tn Heb “went up.”

[14:11]  ³ tn Heb “looked at each other [in the] face.”

[14:2]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ⁵ tn Heb “the name of his mother.”

[2:14]  ⁶ tn Heb “Elijah’s cloak, which had fallen off him.” The wording is changed slightly in the translation for the sake of variety of expression (see v. 13).

[2:15]  ⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[2:15]  ⁸ tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”

[2:15]  ⁹ tn Heb “the spirit of Elijah.”

[2:16]  ¹⁰ tn Or “the spirit of the Lord.”

[2:16]  ¹¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[2:17]  ¹² tn Heb “him”; the referent (Elijah) has been specified in the translation for clarity.

[13:10]  ¹³ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

[13:10]  ¹⁴ tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ¹⁵ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

[17:14]  ¹⁶ tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ¹⁷ 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]  ¹⁸ 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.”

[18:6]  ¹⁹ sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.

[18:6]  ²⁰ sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.

[18:6]  ²¹ tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.

[18:6]  ²² tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.

[20:18]  ²³ tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.

[20:18]  ²⁴ tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.

[20:18]  ²⁵ sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.

[25:8]  ²⁶ 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]  ²⁷ 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).