Kejadian 34:13

34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem ¹  had violated their sister Dinah.

Kejadian 34:1

Dinah and the Shechemites

34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet ²  the young women ³  of the land.

Kisah Para Rasul 20:31-33

20:31 Therefore be alert, ⁴  remembering that night and day for three years I did not stop warning ⁵  each one of you with tears. 20:32 And now I entrust ⁶  you to God and to the message ⁷  of his grace. This message ⁸  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired ⁹  no one’s silver or gold or clothing.

Matius 10:16

Persecution of Disciples

10:16 “I ¹⁰  am sending you out like sheep surrounded by wolves, ¹¹  so be wise as serpents and innocent as doves.

Lukas 16:8

16:8 The ¹²  master commended the dishonest ¹³  manager because he acted shrewdly. ¹⁴  For the people ¹⁵  of this world are more shrewd in dealing with their contemporaries ¹⁶  than the people ¹⁷  of light.

[34:13]  ¹ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:1]  ² tn Heb “went out to see.” The verb “to see,” followed by the preposition בְּ (bÿ), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like.

[34:1]  ³ tn Heb “daughters.”

[20:31]  ⁴ tn Or “be watchful.”

[20:31]  ⁵ tn Or “admonishing.”

[20:32]  ⁶ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ⁷ tn Grk “word.”

[20:32]  ⁸ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[20:33]  ⁹ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[10:16]  ¹⁰ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:16]  ¹¹ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[16:8]  ¹² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹³ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ¹⁴ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ¹⁵ tn Grk “sons” (an idiom).

[16:8]  ¹⁶ tn Grk “with their own generation.”

[16:8]  ¹⁷ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.