Amsal 27:5-6

27:5 Better is open ¹  rebuke

than hidden ²  love.

27:6 Faithful ³  are the wounds of a friend,

but the kisses ⁴  of an enemy are excessive. ⁵ 

Amsal 27:2

27:2 Let another ⁶  praise you, and not your own mouth; ⁷ 

someone else, ⁸  and not your own lips.

1 Samuel 12:7

12:7 Now take your positions, so I may confront you ⁹  before the Lord regarding all the Lord’s just actions toward you and your ancestors. ¹⁰ 

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹¹  everything you requested. ¹²  I have given you a king. ¹³ 

Kisah Para Rasul 1:23

1:23 So they ¹⁴  proposed two candidates: ¹⁵  Joseph called Barsabbas (also called Justus) and Matthias.

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹⁶  the former ¹⁷  account, ¹⁸  Theophilus, ¹⁹  about all that Jesus began to do and teach

Mazmur 141:5

141:5 May the godly strike me in love and correct me!

May my head not refuse ²⁰  choice oil! ²¹ 

Indeed, my prayer is a witness against their evil deeds. ²² 

Matius 18:15

Restoring Christian Relationships

18:15 “If ²³  your brother ²⁴  sins, ²⁵  go and show him his fault ²⁶  when the two of you are alone. If he listens to you, you have regained your brother.

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ²⁷  came to Antioch, ²⁸  I opposed him to his face, because he had clearly done wrong. ²⁹ 

Galatia 2:2

2:2 I went there ³⁰  because of ³¹  a revelation and presented ³²  to them the gospel that I preach among the Gentiles. But I did so ³³  only in a private meeting with the influential people, ³⁴  to make sure that I was not running – or had not run ³⁵  – in vain.

Pengkhotbah 3:15-16

3:15 Whatever exists now has already been, and whatever will be has already been;

for God will seek to do again ³⁶  what has occurred ³⁷  in the past. ³⁸ 

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ³⁹ 

In the place of justice, there was wickedness,

and in the place of fairness, ⁴⁰  there was wickedness.

[27:5]  ¹ tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.

[27:5]  ² tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.

[27:6]  ³ tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).

[27:6]  ⁴ sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.

[27:6]  ⁵ tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.

[27:2]  ⁶ tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.

[27:2]  ⁷ sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.

[27:2]  ⁸ tn “a foreigner”; KJV, ASV, NASB, NRSV “a stranger.”

[12:7]  ⁹ tn Heb “and I will enter into judgment with you” (NRSV similar); NAB “and I shall arraign you.”

[12:7]  ¹⁰ tn Heb “all the just actions which he has done with you and with your fathers.”

[12:1]  ¹¹ tn Heb “Look, I have listened to your voice.”

[12:1]  ¹² tn Heb “to all which you said to me.”

[12:1]  ¹³ tn Heb “and I have installed a king over you.”

[1:23]  ¹⁴ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ¹⁵ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:1]  ¹⁶ tn Or “produced,” Grk “made.”

[1:1]  ¹⁷ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹⁸ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ¹⁹ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[141:5]  ²⁰ tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

[141:5]  ²¹ sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

[141:5]  ²² tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

[18:15]  ²³ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ²⁴ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ²⁵ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ²⁶ tn Grk “go reprove him.”

[2:11]  ²⁷ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ²⁸ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ²⁹ tn Grk “because he stood condemned.”

[2:2]  ³⁰ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ³¹ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ³² tn Or “set before them.”

[2:2]  ³³ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ³⁴ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ³⁵ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[3:15]  ³⁶ tn The phrase “to do again” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:15]  ³⁷ tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (yÿvaqqesh ’et-nirdaf) is difficult to determine: יְבַקֵּשׁ (yÿvaqqesh) is Piel imperfect 3rd person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle 3rd person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).

[3:15]  ³⁸ tn The phrase “in the past” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:16]  ³⁹ tn Heb “under the sun.”

[3:16]  ⁴⁰ tn Or “righteousness.”