Amsal 4:1

Admonition to Follow Righteousness and Avoid Wickedness ¹ 

4:1 Listen, children, ²  to a father’s instruction, ³ 

and pay attention so that ⁴  you may gain ⁵  discernment.

Amsal 7:24

7:24 So now, sons, ⁶  listen to me,

and pay attention to the words I speak. ⁷ 

Amsal 8:17

8:17 I love ⁸  those who love me,

and those who seek me find me.

Amsal 8:32

8:32 “So now, children, ⁹  listen to me;

blessed are those who keep my ways.

Amsal 22:6

22:6 Train ¹⁰  a child ¹¹  in the way that he should go, ¹² 

and when he is old he will not turn from it. ¹³ 

Pengkhotbah 11:9--12:1

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ¹⁴ 

and let your heart cheer you in the days of your youth.

Follow the impulses ¹⁵  of your heart and the desires ¹⁶  of your eyes,

but know that God will judge your motives and actions. ¹⁷ 

11:10 Banish ¹⁸  emotional stress ¹⁹  from your mind. ²⁰ 

and put away pain ²¹  from your body; ²² 

for youth ²³  and the prime of life ²⁴  are fleeting. ²⁵ 

Fear God Now Because Old Age and Death Come Quickly

12:1 So remember ²⁶  your Creator in the days of your youth –

before ²⁷  the difficult ²⁸  days come,

and the years draw near when you will say, “I have no pleasure in them”;

Yesaya 28:9

28:9 Who is the Lord ²⁹  trying to teach?

To whom is he explaining a message? ³⁰ 

Those just weaned from milk!

Those just taken from their mother’s breast! ³¹ 

Matius 18:2-4

18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, ³²  unless you turn around and become like little children, ³³  you will never ³⁴  enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Markus 10:14-16

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ³⁵  10:15 I tell you the truth, ³⁶  whoever does not receive ³⁷  the kingdom of God like a child ³⁸  will never ³⁹  enter it.” 10:16 After he took the children in his arms, he placed his hands on them and blessed them.

Yohanes 13:33

13:33 Children, I am still with you for a little while. You will look for me, ⁴⁰  and just as I said to the Jewish religious leaders, ⁴¹  ‘Where I am going you cannot come,’ ⁴²  now I tell you the same. ⁴³ 

Yohanes 13:2

13:2 The evening meal ⁴⁴  was in progress, and the devil had already put into the heart ⁴⁵  of Judas Iscariot, Simon’s son, that he should betray ⁴⁶  Jesus. ⁴⁷ 

Titus 3:15

3:15 Everyone with me greets you. Greet those who love us in the faith. ⁴⁸  Grace be with you all. ⁴⁹ 

[4:1]  ¹ sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).

[4:1]  ² tn Heb “sons.”

[4:1]  ³ tn Heb “discipline.”

[4:1]  ⁴ tn The Qal infinitive construct with preposition ל (lamed) indicates the purpose/result of the preceding imperative.

[4:1]  ⁵ tn Heb “know” (so KJV, ASV).

[7:24]  ⁶ tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”

[7:24]  ⁷ tn Heb “the words of my mouth.”

[8:17]  ⁸ sn In contrast to the word for “hate” (שָׂנֵא, shaneh) the verb “love” (אָהֵב, ’ahev) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom.

[8:32]  ⁹ tn Heb “sons.”

[22:6]  ¹⁰ tn The verb חָנַךְ (khanakh) means “to train up; to dedicate” (BDB 335 s.v.; HALOT 334 s.v. חנך). The verb is used elsewhere to refer to dedicating a house (Deut 20:5; 1 Kgs 8:63; 2 Chr 7:5). The related noun חֲנֻכָה (khanukhah) means “dedication; consecration” (BDB 335 s.v.; HALOT 334 s.v.), and is used in reference to the dedication or consecration of altars (Num 7:10; 2 Chr 7:9), the temple (Ps 30:1), and town walls (Neh 12:27). The related adjective חָנִיךְ (khanikh) describes “trained, tried, experienced” men (BDB 335 s.v.; Gen 14:14). In the related cognate languages the verb has similar meanings: Aramaic “to train,” Ethiopic “to initiate,” and Arabic IV “to learn; to make experienced” (HALOT 334 s.v.). This proverb pictures a child who is dedicated by parents to the Lord and morally trained to follow him. On the other hand, a popular expositional approach suggests that it means “to motivate.” This view is based on a cognate Arabic root II which (among many other things) refers to the practice of rubbing the palate of a newborn child with date juice or olive oil to motivate the child to suck. While this makes an interesting sermon illustration, it is highly unlikely that this concept was behind this Hebrew verb. The Arabic meaning is late and secondary – the Arabic term did not have this meaning until nearly a millennium after this proverb was written.

[22:6]  ¹¹ tn The term נַעַר (na’ar) is traditionally translated “child” here (so almost all English versions), but might mean “youth.” The noun can refer to a broad range of ages (see BDB 654-55 s.v.; HALOT 707 s.v.): infant (Exod 2:6), weaned child (1 Sam 1:24), young child (Jer 1:6), lad (Gen 22:12), adolescent (Gen 37:2), or young man of marriageable age (Gen 34:19). The context focuses on the child’s young, formative years. The Talmud says this would be up to the age of twenty-four.

[22:6]  ¹² tn The expression in Hebrew is עַל־פִּי דַּרְכּוֹ (’al-pi darko), which can be rendered “according to his way”; NEB “Start a boy on the right road.” The expression “his way” is “the way he should go”; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived a.d. 882-942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: “Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means “in accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, “There is only one right way – the way of life – and the educational discipline which directs young men along this way is uniform” (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.

[22:6]  ¹³ sn The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training – but there may be an occasional exception.

[11:9]  ¹⁴ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ¹⁵ tn Heb “walk in the ways of your heart.”

[11:9]  ¹⁶ tn Heb “the sight.”

[11:9]  ¹⁷ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.

[11:10]  ¹⁸ tn The verb סוּר (sur, “to remove”) normally depicts a concrete action of removing a physical object from someone’s presence (HALOT 748 s.v. סור 1). Here, it is used figuratively (hypocatastasis) of the emotional/psychological action of banishing unnecessary emotional stress from one’s mind. The Hiphil usage means “to remove; to abolish; to keep away; to turn away; to push aside” (HALOT 748 s.v. 1). The English versions render this term in a variety of ways, none of which is very poetic: “remove” (KJV, RSV, ASV, NASB); “turn aside” (YLT); “ward off” (NAB); and “banish” (NEB, MLB, NIV, NRSV, NJPS, Moffatt).

[11:10]  ¹⁹ tn The root “vexation” (כַּעַס, ka’as) has a broad range of meanings: “anger” (Deut 4:25; 9:18), “irritation” (Deut 32:21), “offend” (2 Kgs 23:26; Neh 3:37), “vexation” or “frustration” (Ezek 20:28), “grief” (1 Sam 1:6), and “worry” (Ps 112:10; Eccl 7:9); cf. HALOT 491 s.v. כַּעַס. Here, it refers in general to unnecessary emotional stress and anxiety that can deprive a person of the legitimate enjoyment of life and its temporal benefits.

[11:10]  ²⁰ tn Heb “your heart.”

[11:10]  ²¹ tn In light of the parallelism, רָעָה (ra’ah) does not refer to ethical evil, but to physical injury, pain, deprivation or suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 12:1; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2. This sense is best captured as “pain” (NASB, RSV, NRSV, MLB, Moffatt) or “the troubles [of your body]” (NEB, NIV), rather than “evil” (KJV, ASV, YLT, Douay) or “sorrow” (NJPS).

[11:10]  ²² tn Heb “your flesh.”

[11:10]  ²³ tn Or “childhood.”

[11:10]  ²⁴ tn Or “youth”; Heb “black hair” or “the dawn [of life].” The feminine noun הַשַּׁחֲרוּת (hashakharut) is a hapax legomenon, occurring only here. There is debate whether it is from שָׁחֹר (shakhor) which means “black” (i.e. black hair, e.g., Lev 13:31, 37; Song 5:11; HALOT 1465 s.v. שׁחר; BDB 1007 s.v. שָׁחֹר and שָׁחַר) or שַׁחַר (shakhar) which means “dawn” (e.g., Gen 19:15; Job 3:9; Song 6:10; HALOT 1466–67 s.v. שָׁחַר). If this term is from שָׁחֹר it is used in contrast to gray hair that characterizes old age (e.g., Prov 16:31; 20:29). This would be a figure (metonymy of association) for youthfulness. On the other hand, if the term is from שַׁחַר it connotes the “dawn of life” or “prime of life.” This would be a figure (hypocatastasis) for youthfulness. In either case, the term is a figure for “youth” or “prime of life,” as the parallel term הַיַּלְדוּת (hayyaldut, “youth” or “childhood”) indicates. The term is rendered variously in the English versions: “black hair” (NJPS); “the dawn of youth” (NAB); “the dawn of life” (ASV, MLB, RSV, NRSV); “the prime of life” (NEB, NASB); “vigor” (NIV); “youth” (KJV); and “manhood” (Moffatt). The plural forms of הַשַּׁחֲרוּת and הַיַּלְדוּת are examples of the plural of state or condition that a person experiences for a temporary period of time, e.g., זְקֻנִים (zÿqunim, “old age”); נְעוּרִים (nÿ’urim, “youth”); and עֲלוּמִים (’alumim, “youthfulness”); see IBHS 121 §7.4.2b.

[11:10]  ²⁵ tn The term הֶבֶל (hevel, “vanity”) often connotes the temporal idea “fleeting” (e.g., Prov 31:30; Eccl 3:19; 6:12; 7:15; 9:9). This nuance is suggested here by the collocation of “youth” (הַיַּלְדוּת, hayyaldut) and “the prime of life” (הַשַּׁחֲרוּת, hashakharut).

[12:1]  ²⁶ tn The imperative זְכֹר (zekhor, “Remember!”) is a figurative expression (metonymy of association) for obeying God and acknowledging his lordship over one’s life (e.g., Num 15:40; Deut 8:18; Pss 42:6-7; 63:6-8; 78:42; 103:18; 106:7; 119:52, 55; Jer 51:50; Ezek 20:43; Jonah 2:7; Mal 4:4). The exhortation to fear God and obey his commands in 12:13-14 spells out what it means to “remember” God.

[12:1]  ²⁷ tn The temporal adjective עַד (’ad, “before”) appears three times in 12:1-7 (vv. 1b, 2a, 6a). Likewise, the temporal preposition בְּ (bet, “when”) is repeated (vv. 3a, 4b). These seven verses comprise one long sentence in Hebrew: The main clause is 12:1a (“Remember your Creator in the days of your youth”), while 12:1b-7 consists of five subordinate temporal clauses (“before…before…when…when…before…”).

[12:1]  ²⁸ tn The adjective רָעָה (ra’ah, “evil”) does not refer here to ethical evil, but to physical difficulty, injury, pain, deprivation and suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 11:10; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2.

[28:9]  ²⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[28:9]  ³⁰ tn Heb “Who is he teaching knowledge? For whom is he explaining a message?” The translation assumes that the Lord is the subject of the verbs “teaching” and “explaining,” and that the prophet is asking the questions. See v. 12. According to some vv. 9-10 record the people’s sarcastic response to the Lord’s message through Isaiah.

[28:9]  ³¹ tn Heb “from the breasts.” The words “their mother’s” are supplied in the translation for clarification. The translation assumes that this is the prophet’s answer to the questions asked in the first half of the verse. The Lord is trying to instruct people who are “infants” morally and ethically.

[18:3]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ³³ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ³⁴ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[10:14]  ³⁵ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[10:15]  ³⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ³⁷ sn On receive see John 1:12.

[10:15]  ³⁸ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ³⁹ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[13:33]  ⁴⁰ tn Or “You will seek me.”

[13:33]  ⁴¹ tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ⁴² sn See John 7:33-34.

[13:33]  ⁴³ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[13:2]  ⁴⁴ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ⁴⁵ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ⁴⁶ tn Or “that he should hand over.”

[13:2]  ⁴⁷ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[3:15]  ⁴⁸ tn Or “faithfully.”

[3:15]  ⁴⁹ tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.