Amsal 10:12

10:12 Hatred ¹  stirs up dissension,

but love covers all transgressions. ² 

Amsal 15:18

15:18 A quick-tempered person ³  stirs up dissension,

but one who is slow to anger ⁴  calms ⁵  a quarrel. ⁶ 

Amsal 29:22

29:22 An angry person ⁷  stirs up dissension,

and a wrathful person ⁸  is abounding in transgression. ⁹ 

Amsal 30:33

30:33 For as the churning ¹⁰  of milk produces butter

and as punching the nose produces blood,

so stirring up anger ¹¹  produces strife. ¹² 

Amsal 30:2

30:2 Surely ¹³  I am more brutish ¹⁴  than any other human being, ¹⁵ 

and I do not have human understanding; ¹⁶ 

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ¹⁷  “What have I done? What is my offense? ¹⁸  How have I sinned before your father? For he is seeking my life!”

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ¹⁹  “What have I done? What is my offense? ²⁰  How have I sinned before your father? For he is seeking my life!”

Kisah Para Rasul 12:2-3

12:2 He had James, the brother of John, executed with a sword. ²¹  12:3 When he saw that this pleased the Jews, ²²  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ²³ 

Kisah Para Rasul 12:20

12:20 Now Herod ²⁴  was having an angry quarrel ²⁵  with the people of Tyre ²⁶  and Sidon. ²⁷  So they joined together ²⁸  and presented themselves before him. And after convincing ²⁹  Blastus, the king’s personal assistant, ³⁰  to help them, ³¹  they asked for peace, ³²  because their country’s food supply was provided by the king’s country.

Mazmur 120:4

120:4 Here’s how! ³³  With the sharp arrows of warriors,

with arrowheads forged over the hot coals. ³⁴ 

[10:12]  ¹ sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).

[10:12]  ² sn Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet 4:8).

[15:18]  ³ tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).

[15:18]  ⁴ tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.

[15:18]  ⁵ tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.

[15:18]  ⁶ sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.

[29:22]  ⁷ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

[29:22]  ⁸ tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

[29:22]  ⁹ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).

[30:33]  ¹⁰ tn This line provides the explanation for the instruction to keep silent in the previous verse. It uses two images to make the point, and in so doing repeats two words throughout. The first is the word מִיץ (mits), which is translated (in sequence) “churning,” “punching,” and “stirring up.” The form is a noun, and BDB 568 s.v. suggests translating it as “squeezing” in all three places, even in the last where it describes the pressure or the insistence on strife. This noun occurs only here. The second repeated word, the verb יוֹצִיא (yotsir), also occurs three times; it is the Hiphil imperfect, meaning “produces” (i.e., causes to go out).

[30:33]  ¹¹ sn There is a subtle wordplay here with the word for anger: It is related to the word for nose in the preceding colon.

[30:33]  ¹² sn The analogy indicates that continuously pressing certain things will yield results, some good, some bad. So pressing anger produces strife. The proverb advises people to strive for peace and harmony through humility and righteousness. To do that will require “letting up” on anger.

[30:2]  ¹³ tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).

[30:2]  ¹⁴ tn The noun בַּעַר (ba’ar) means “brutishness”; here it functions as a predicate adjective. It is followed by מֵאִישׁ (me’ish) expressing comparative degree: “more than a man” or “more than any man,” with “man” used in a generic sense. He is saying that he has fallen beneath the level of mankind. Cf. NRSV “I am too stupid to be human.”

[30:2]  ¹⁵ tn Heb “than man.” The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all.

[30:2]  ¹⁶ tn Heb “the understanding of a man,” with “man” used attributively here.

[20:1]  ¹⁷ tn Heb “and he came and said before Jonathan.”

[20:1]  ¹⁸ tn Heb “What is my guilt?”

[20:1]  ¹⁹ tn Heb “and he came and said before Jonathan.”

[20:1]  ²⁰ tn Heb “What is my guilt?”

[12:2]  ²¹ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ²² tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ²³ sn This is a parenthetical note by the author.

[12:20]  ²⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ²⁵ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ²⁶ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ²⁷ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ²⁸ tn Or “with one accord.”

[12:20]  ²⁹ tn Or “persuading.”

[12:20]  ³⁰ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ³¹ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ³² tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[120:4]  ³³ tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.

[120:4]  ³⁴ tn Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.