Amsal 12:1

12:1 The one who loves discipline loves knowledge, ¹ 

but the one who hates reproof is stupid. ² 

Amsal 13:1

13:1 A wise son accepts ³  his father’s discipline, ⁴ 

but a scoffer ⁵  does not listen to rebuke.

Amsal 23:35

23:35 You will say, ⁶  “They have struck me, but I am not harmed!

They beat me, but I did not know it! ⁷ 

When will I awake? I will look for another drink.” ⁸ 

Amsal 23:1

23:1 When you sit down to eat with a ruler,

consider carefully ⁹  what ¹⁰  is before you,

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ¹¹  and began to beat ¹²  him in front of the judgment seat. ¹³  Yet none of these things were of any concern ¹⁴  to Gallio.

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ¹⁵  God. Then they said to him, “You see, brother, how many thousands of Jews ¹⁶  there are who have believed, and they are all ardent observers ¹⁷  of the law. ¹⁸ 

Kisah Para Rasul 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Yohanes 3:20

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Yohanes 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

[12:1]  ¹ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

[12:1]  ² sn The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).

[13:1]  ³ tn The term “accepts” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.

[13:1]  ⁴ tc G. R. Driver suggested reading this word as מְיֻסַּר (mÿyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has “a wise son listens to his father.”

[13:1]  tn Heb “discipline of a father.”

[13:1]  ⁵ sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” (גָּעַר, ga’ar) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.

[23:35]  ⁶ tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.

[23:35]  ⁷ sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.

[23:35]  ⁸ tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink.

[23:1]  ⁹ tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”

[23:1]  ¹⁰ tn Or “who,” referring to the ruler (so ASV, NAB, TEV).

[18:17]  ¹¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ¹² tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ¹³ sn See the note on the term judgment seat in 18:12.

[18:17]  ¹⁴ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[21:20]  ¹⁵ tn Or “glorified.”

[21:20]  ¹⁶ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ¹⁷ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ¹⁸ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).