Imamat 26:21

26:21 “‘If you walk in hostility against me ¹  and are not willing to obey me, I will increase your affliction ²  seven times according to your sins.

Imamat 26:24

26:24 I myself will also walk in hostility against you and strike you ³  seven times on account of your sins.

Imamat 26:28

26:28 I will walk in hostile rage against you ⁴  and I myself will also discipline you seven times on account of your sins.

Imamat 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ⁵  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ⁶  it, for I am the Lord your God.

1 Samuel 2:5

2:5 Those who are well-fed hire themselves out to earn food,

but the hungry no longer lack.

Even ⁷  the barren woman gives birth to seven, ⁸ 

but the one with many children withers away. ⁹ 

Mazmur 119:164

119:164 Seven ¹⁰  times a day I praise you

because of your just regulations.

Amsal 24:16

24:16 Although ¹¹  a righteous person may fall seven times, he gets up again,

but the wicked will be brought down ¹²  by calamity.

Daniel 3:19

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ¹³  toward Shadrach, Meshach, and Abednego. He gave orders ¹⁴  to heat the furnace seven times hotter than it was normally heated.

[26:21]  ¹ tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ² tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[26:24]  ³ tn Heb “and I myself will also strike you.”

[26:28]  ⁴ tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[26:1]  ⁵ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ⁶ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[2:5]  ⁷ tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.

[2:5]  ⁸ sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.

[2:5]  ⁹ tn Or “languishes.”

[119:164]  ¹⁰ tn The number “seven” is use rhetorically to suggest thoroughness.

[24:16]  ¹¹ tn The clause beginning with כִּי (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (“although”). Its verb then receives a modal nuance of possibility. The apodosis is then “and he rises up,” which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).

[24:16]  sn The righteous may suffer adversity or misfortune any number of times – seven times here – but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140).

[24:16]  ¹² tn The verb could be translated with an English present tense (“are brought down,” so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.

[3:19]  ¹³ tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

[3:19]  ¹⁴ tn Aram “he answered and said.”