2 Tawarikh 10:10-11

10:10 The young advisers with whom Rehoboam ¹  had grown up said to him, “Say this to these people who have said to you, ‘Your father made us work hard, but now lighten our burden’ ²  – say this to them: ‘I am a lot harsher than my father! ³  10:11 My father imposed heavy demands on you; I will make them even heavier. ⁴  My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.’” ⁵ 

Amsal 17:14

17:14 Starting a quarrel ⁶  is like letting out water; ⁷ 

stop it before strife breaks out! ⁸ 

Pengkhotbah 2:19

2:19 Who knows if he will be a wise man or a fool?

Yet ⁹  he will be master over all the fruit of ¹⁰  my labor ¹¹ 

for which I worked so wisely ¹²  on earth! ¹³ 

This also is futile!

Pengkhotbah 7:8

7:8 The end of a matter ¹⁴  is better than its beginning;

likewise, patience ¹⁵  is better than pride. ¹⁶ 

Pengkhotbah 10:16

The Problem with Foolish Rulers

10:16 Woe to you, O land, when your king is childish, ¹⁷ 

and your princes feast in the morning!

Yakobus 3:14--4:2

3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such ¹⁸  wisdom does not come ¹⁹  from above but is earthly, natural, ²⁰  demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ²¹  full of mercy and good fruit, ²²  impartial, and not hypocritical. ²³  3:18 And the fruit that consists of righteousness ²⁴  is planted ²⁵  in peace among ²⁶  those who make peace.

Passions and Pride

4:1 Where do the conflicts and where ²⁷  do the quarrels among you come from? Is it not from this, ²⁸  from your passions that battle inside you? ²⁹  4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;

[10:10]  ¹ tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.

[10:10]  ² tn Heb “Your father made our yoke heavy, but make it lighter upon us.”

[10:10]  ³ tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger (so NEB, NASB, NIV, NRSV, NLT). As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.

[10:11]  ⁴ tn Heb “and now my father placed upon you a heavy yoke, but I will add to your yoke.”

[10:11]  ⁵ tn Heb “My father punished you with whips, but I [will punish you] with scorpions.” “Scorpions” might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.

[17:14]  ⁶ tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ⁷ 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]  sn The image involves a small leak in a container or cistern that starts to spurt out water. The problem will get worse if it is not stopped. Strife is like that.

[17:14]  tc The LXX has “The outpouring of words is the beginning of strife.” This would make it a warning against thoughtless talk.

[17:14]  ⁸ 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.”

[2:19]  ⁹ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ¹⁰ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ¹¹ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ¹² tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ¹³ tn Heb “under the sun.”

[7:8]  ¹⁴ tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay).

[7:8]  ¹⁵ tn Heb “the patient of spirit.”

[7:8]  ¹⁶ tn Heb “the proud of spirit.”

[10:16]  ¹⁷ 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.

[3:15]  ¹⁸ tn Grk “This.”

[3:15]  ¹⁹ tn Grk “come down”; “descend.”

[3:15]  ²⁰ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[3:17]  ²¹ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ²² tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ²³ tn Or “sincere.”

[3:18]  ²⁴ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ²⁵ tn Grk “is sown.”

[3:18]  ²⁶ tn Or “for,” or possibly “by.”

[4:1]  ²⁷ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²⁸ tn Grk “from here.”

[4:1]  ²⁹ tn Grk “in your members [i.e., parts of the body].”