Amsal 4:5-9
Konteks4:5 Acquire wisdom, acquire understanding;
do not forget and do not turn aside from the words I speak. 1
4:6 Do not forsake wisdom, 2 and she will protect you;
love her, and she will guard you.
4:7 Wisdom is supreme 3 – so 4 acquire wisdom,
and whatever you acquire, 5 acquire understanding! 6
4:8 Esteem her highly 7 and she will exalt you;
she will honor you if you embrace her.
4:9 She will place a fair 8 garland on your head;
she will bestow 9 a beautiful crown 10 on you.”
Amsal 8:32-35
Konteks8:32 “So now, children, 11 listen to me;
blessed are those who keep my ways.
8:33 Listen to my instruction 12 so that you may be wise, 13
and do not neglect it.
8:34 Blessed is the one 14 who listens to me,
watching 15 at my doors day by day,
waiting 16 beside my doorway. 17
8:35 For the one who finds me finds 18 life
and receives 19 favor from the Lord.
Amsal 8:1
Konteks8:1 Does not wisdom call out?
Does not understanding raise her voice?
Kisah Para Rasul 10:1-9
Konteks10:1 Now there was a man in Caesarea 21 named Cornelius, a centurion 22 of what was known as the Italian Cohort. 23 10:2 He 24 was a devout, God-fearing man, 25 as was all his household; he did many acts of charity for the people 26 and prayed to God regularly. 10:3 About three o’clock one afternoon 27 he saw clearly in a vision an angel of God 28 who came in 29 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 30 replied, 31 “What is it, Lord?” The angel 32 said to him, “Your prayers and your acts of charity 33 have gone up as a memorial 34 before God. 10:5 Now 35 send men to Joppa 36 and summon a man named Simon, 37 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 38 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 39 called two of his personal servants 40 and a devout soldier from among those who served him, 41 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 42 the next day, while they were on their way and approaching 43 the city, Peter went up on the roof 44 to pray.
Kisah Para Rasul 10:23-24
Konteks10:23 So Peter 45 invited them in and entertained them as guests.
On the next day he got up and set out 46 with them, and some of the brothers from Joppa 47 accompanied him. 10:24 The following day 48 he entered Caesarea. 49 Now Cornelius was waiting anxiously 50 for them and had called together his relatives and close friends.
Pengkhotbah 9:15-18
Konteks9:15 However, a poor but wise man lived in the city, 51
and he could have delivered 52 the city by his wisdom,
but no one listened 53 to that poor man.
9:16 So I concluded that wisdom is better than might, 54
but a poor man’s wisdom is despised; no one ever listens 55 to his advice. 56
9:17 The words of the wise are heard in quiet,
more than the shouting of a ruler is heard 57 among fools.
9:18 Wisdom is better than weapons of war,
but one sinner can destroy much that is good.
[4:5] 1 tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”
[4:5] sn The verse uses repetition for the imperative “acquire” to underscore the importance of getting wisdom; it then uses two verb forms for the one prepositional phrase to stress the warning.
[4:6] 2 tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.
[4:7] 3 tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.
[4:7] 4 tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
[4:7] 5 tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom – give everything for it (K&D 16:108).
[4:7] 6 tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).
[4:8] 7 tn The verb is the Pilpel imperative from סָלַל (salal, “to lift up; to cast up”). So the imperative means “exalt her; esteem her highly; prize her.”
[4:9] 8 sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.
[4:9] 9 tn The verb מָגַן (magan) is a Piel (denominative) verb from the noun “shield.” Here it means “to bestow” (BDB 171 s.v.).
[4:9] 10 sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace.
[8:33] 12 tn Heb “discipline.”
[8:33] 13 tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.
[8:34] 15 tn The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.
[8:34] 16 tn Heb “keeping” or “guarding.”
[8:34] 17 tn Heb “at the posts of my doors” (so KJV, ASV).
[8:35] 18 tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.
[8:35] 19 tn The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.
[8:1] 20 sn In this chapter wisdom is personified. In 1:20-33 wisdom proclaims her value, and in 3:19-26 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 23-70). Wisdom in Proverbs 8, however, is not a deity like Egypt’s Ma`at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God; but in reality it is the personification of the attribute of wisdom displayed by God (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 69-72; and R. Marcus, “On Biblical Hypostases of Wisdom,” HUCA 23 [1950-1951]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents wisdom as an attribute of God. Jesus’ claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25-27). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15-20; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: After an introduction (1-3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6-9); she then makes another invitation (10) and explains that she is valuable (11-21); and finally, she tells how she preceded and delights in creation (22-31) before concluding with the third invitation (32-36).
[10:1] 21 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
[10:1] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:1] 22 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[10:1] 23 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in
[10:2] 24 tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[10:2] 25 sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
[10:2] 26 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
[10:3] 27 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 28 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[10:3] 29 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
[10:4] 30 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:4] 31 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
[10:4] 32 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[10:4] 33 tn Or “your gifts to the needy.”
[10:4] 34 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
[10:5] 35 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:5] 36 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 37 tn Grk “a certain Simon.”
[10:6] 38 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
[10:7] 39 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:7] 40 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
[10:7] 41 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.
[10:9] 42 tn Grk “about the sixth hour.”
[10:9] 43 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
[10:9] 44 sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[10:23] 45 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[10:23] sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
[10:23] 46 tn Or “went forth.”
[10:23] 47 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
[10:24] 48 tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
[10:24] 49 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
[10:24] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:24] 50 tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
[9:15] 51 tn Heb “was found in it”; the referent (the city) has been specified in the translation for clarity.
[9:15] 52 tn Or “he delivered.” The verb וּמִלַּט (umillat, from מָלַט, malat, “to deliver”) is functioning either in an indicative sense (past definite action: “he delivered”) or in a modal sense (past potential: “he could have delivered”). The literal meaning of זָכַר (zakhar, “to remember”) in the following line harmonizes with the indicative: “but no one remembered that poor man [afterward].” However, the modal is supported by v. 16: “A poor man’s wisdom is despised; no one ever listens to his advice.” This approach must nuance זָכַר (“to remember”) as “[no one] listened to [that poor man].” Most translations favor the indicative approach: “he delivered” or “he saved” (KJV, RSV, NRSV, NAB, ASV, NASB, MLB, NIV); however, some adopt the modal nuance: “he might have saved” (NEB, NJPS, NASB margin).
[9:15] 53 tn Heb “remembered.”
[9:16] 55 tn The participle form נִשְׁמָעִים (nishma’im, Niphal participle mpl from שָׁמַע, “to listen”) is used verbally to emphasize a continual, durative, gnomic action.
[9:16] 56 tn Heb “his words are never listened to.”
[9:17] 57 tn The phrase “is heard” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note its appearance in the previous line.
