2 Tawarikh 10:16

10:16 When all Israel saw that the king refused to listen to them, the people answered the king, “We have no portion in David – no share in the son of Jesse! ¹  Return to your homes, O Israel! ²  Now, look after your own dynasty, O David!” ³  So all Israel returned to their homes. ⁴ 

2 Tawarikh 12:13

12:13 King Rehoboam solidified his rule in Jerusalem; ⁵  he ⁶  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. ⁷  Rehoboam’s ⁸  mother was an Ammonite named Naamah.

Pengkhotbah 10:16

The Problem with Foolish Rulers

10:16 Woe to you, O land, when your king is childish, ⁹ 

and your princes feast in the morning!

Yesaya 3:4

3:4 The Lord says, ¹⁰  “I will make youths their officials;

malicious young men ¹¹  will rule over them.

Yesaya 3:1

A Coming Leadership Crisis

3:1 Look, the sovereign Lord who commands armies ¹² 

is about to remove from Jerusalem ¹³  and Judah

every source of security, including ¹⁴ 

all the food and water, ¹⁵ 

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁶  whether things on earth or things in heaven.

Ibrani 5:12

5:12 For though you should in fact be teachers by this time, ¹⁷  you need someone to teach you the beginning elements of God’s utterances. ¹⁸  You have gone back to needing ¹⁹  milk, not ²⁰  solid food.

[10:16]  ¹ sn The people’s point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.

[10:16]  ² tn Heb “each one to your tents, Israel.” The word “return” is supplied in the translation for stylistic reasons.

[10:16]  ³ tn Heb “Now see your house, David.”

[10:16]  ⁴ tn Heb “went to their tents.”

[12:13]  ⁵ tn Heb “and the king, Rehoboam, strengthened himself in Jerusalem and ruled.”

[12:13]  ⁶ 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]  ⁷ tn Heb “the city where the Lord chose to place his name from all the tribes of Israel.”

[12:13]  ⁸ tn Heb “his”; the referent has been specified in the translation for clarity.

[10:16]  ⁹ tn Or “a child”; or “a servant.” The term נַעַר (na’ar) has a wide range of meanings (HALOT 707 s.v. נַעַר; BDB 654–55 s.v. II נַעַר). Used in reference to age, it may refer to an infant (Exod 2:6; Judg 13:5; 1 Sam 1:22; 4:21; 2 Sam 12:16), a child just weaned (1 Sam 1:24), an adolescent in puberty (1 Sam 16:11), or a young man of marriageable age (Gen 34:19; 2 Sam 14:21; 18:5, 12). Its technical or titular use denotes “servant” (Num 22:22; Judg 7:10-11; 19:3; 1 Sam 3:9; 2 Sam 16:1; 2 Kgs 4:12, 25; 19:6), “retainer; attendant; follower” (Gen 14:24; 1 Sam 25:5; 2 Sam 2:14; 2 Kgs 19:6; Isa 37:6; Job 1:15-17; Neh 4:10, 17) and “soldier” (1 Kgs 20:15-16). The parallel Ugaritic term is used in reference to physical age (lad; son; youth) and in a technical sense (guild members; servitors; soldiers); see UT 19.445. The LXX rendered it with νεώτερος (newteros, “youthful”). The English versions vary: “child,” (KJV, ASV, NASB, MLB, RSV, NRSV margin, NIV margin); “childish” (NIV margin); “servant” or “slave” (NEB, NAB, ASV margin, NRSV, NIV); and “lackey” (NJPS). When used in reference to rulers, it emphasizes incompetence, naiveté, inexperience, and immaturity (Isa 3:4, 9; 1 Kgs 3:7). This use must be understood in the light of the parallel antonym: “son of freemen” (בֶּן־חוֹרִים, ben-khorim). This suggests “servant,” that is, one who was not well trained and prepared by noble birth to ascend to the throne.

[3:4]  ¹⁰ tn The words “the Lord says” are supplied in the translation for clarification. The prophet speaks in vv. 1-3 (note the third person reference to the Lord in v. 1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord’s words end and the prophet’s pick up again. The prophet is apparently speaking again by v. 8, where the Lord is referred to in the third person. Since vv. 4-7 comprise a thematic unity, the quotation probably extends through v. 7.

[3:4]  ¹¹ tn תַעֲלוּלִים (ta’alulim) is often understood as an abstract plural meaning “wantonness, cruelty” (cf. NLT). In this case the chief characteristic of these leaders is substituted for the leaders themselves. However, several translations make the parallelism tighter by emending the form to עוֹלְלִים (’olÿlim, “children”; cf. ESV, NASB, NCV, NIV, NKJV, NRSV). This emendation is unnecessary for at least two reasons. The word in the MT highlights the cruelty or malice of the “leaders” who are left behind in the wake of God’s judgment. The immediate context makes clear the fact that they are mere youths. The coming judgment will sweep away the leaders, leaving a vacuum which will be filled by incompetent, inexperienced youths.

[3:1]  ¹² tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:1]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ¹⁴ tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.

[3:1]  ¹⁵ tn Heb “all the support of food, and all the support of water.”

[1:20]  ¹⁶ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[5:12]  ¹⁷ tn Grk “because of the time.”

[5:12]  ¹⁸ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ¹⁹ tn Grk “you have come to have a need for.”

[5:12]  ²⁰ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.