Hakim-hakim 12:1
Konteks12:1 The Ephraimites assembled 1 and crossed over to Zaphon. They said to Jephthah, “Why did you go and fight 2 with the Ammonites without asking 3 us to go with you? We will burn your house down right over you!” 4
Hakim-hakim 14:15
Konteks14:15 On the fourth 5 day they said to Samson’s bride, “Trick your husband into giving the solution to the riddle. 6 If you refuse, 7 we will burn up 8 you and your father’s family. 9 Did you invite us here 10 to make us poor?” 11
Amsal 22:8
Konteks22:8 The one who sows 12 iniquity will reap trouble,
and the rod of his fury 13 will end.
Amsal 22:1
Konteks22:1 A good name 14 is to be chosen 15 rather than great wealth,
good favor 16 more than silver or gold.
Amsal 4:6
Konteks4:6 Do not forsake wisdom, 17 and she will protect you;
love her, and she will guard you.
[12:1] 1 tn Heb “the men of Ephraim were summoned [or “were mustered”].”
[12:1] 2 tn Heb “cross over to fight.”
[12:1] 3 tn Or “calling”; or “summoning.”
[12:1] 4 tn Heb “Your house we will burn over you with fire.”
[14:15] 5 tc The MT reads “seventh.” In Hebrew there is a difference of only one letter between the words רְבִיעִי (rÿvi’i, “fourth”) and שְׁבִיעִי (shÿvi’i, “seventh”). Some ancient textual witnesses (e.g., LXX and the Syriac Peshitta) read “fourth,” here, which certainly harmonizes better with the preceding verse (cf. “for three days”) and with v. 17. Another option is to change שְׁלֹשֶׁת (shÿloshet, “three”) at the end of v. 14 to שֵׁשֶׁת (sheshet, “six”), but the resulting scenario does not account as well for v. 17, which implies the bride had been hounding Samson for more than one day.
[14:15] 6 tn Heb “Entice your husband so that he might tell us the riddle.”
[14:15] 8 tn The Hebrew text expands the statement: “burn up with fire.” The words “with fire” are redundant in English and have been omitted from the translation for stylistic reasons.
[14:15] 10 tc The translation assumes the Hebrew form הֲלֹם (halom, “here,” attested in five Hebrew
[14:15] 11 tn For discussion of this difficult form, see C. F. Burney, Judges, 364.
[22:8] 12 sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin – trouble.
[22:8] 13 tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).
[22:1] 14 tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).
[22:1] 15 tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”
[22:1] 16 tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.
[4:6] 17 tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.
