Amsal 17:14

17:14 Starting a quarrel ¹  is like letting out water; ² 

stop it before strife breaks out! ³ 

Amsal 18:6

18:6 The lips of a fool ⁴  enter into strife, ⁵ 

and his mouth invites ⁶  a flogging. ⁷ 

Amsal 30:33

30:33 For as the churning ⁸  of milk produces butter

and as punching the nose produces blood,

so stirring up anger ⁹  produces strife. ¹⁰ 

Amsal 30:2

30:2 Surely ¹¹  I am more brutish ¹²  than any other human being, ¹³ 

and I do not have human understanding; ¹⁴ 

1 Samuel 2:14-16

2:14 He would jab it into the basin, kettle, caldron, or pot, and everything that the fork brought up the priest would take for himself. This is what they used to do to all the Israelites ¹⁵  when they came there to Shiloh.

2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” ¹⁶  2:16 If the individual said to him, “First let the fat be burned away, and then take for yourself whatever you wish,” he would say, “No! ¹⁷  Hand it over right now! If you don’t, I will take it forcibly!”

1 Samuel 2:26

2:26 Now the boy Samuel was growing up and finding favor both with the Lord and with people.

1 Samuel 2:2

2:2 No one is holy ¹⁸  like the Lord!

There is no one other than you!

There is no rock ¹⁹  like our God!

Kisah Para Rasul 14:8-12

Paul and Barnabas at Lystra

14:8 In ²⁰  Lystra ²¹  sat a man who could not use his feet, ²²  lame from birth, ²³  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ²⁴  stared ²⁵  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ²⁶  And the man ²⁷  leaped up and began walking. ²⁸  14:11 So when the crowds saw what Paul had done, they shouted ²⁹  in the Lycaonian language, ³⁰  “The gods have come down to us in human form!” ³¹  14:12 They began to call ³²  Barnabas Zeus ³³  and Paul Hermes, ³⁴  because he was the chief speaker.

Lukas 14:31-32

14:31 Or what king, going out to confront another king in battle, will not sit down ³⁵  first and determine whether he is able with ten thousand to oppose ³⁶  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ³⁷  he will send a representative ³⁸  while the other is still a long way off and ask for terms of peace. ³⁹ 

[17:14]  ¹ tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ² tn The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words.

[17:14]  sn The image involves a small leak in a container or cistern that starts to spurt out water. The problem will get worse if it is not stopped. Strife is like that.

[17:14]  tc The LXX has “The outpouring of words is the beginning of strife.” This would make it a warning against thoughtless talk.

[17:14]  ³ tn The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”

[18:6]  ⁴ sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.

[18:6]  ⁵ sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.

[18:6]  ⁶ tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.

[18:6]  ⁷ tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.

[30:33]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).

[30:2]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “the understanding of a man,” with “man” used attributively here.

[2:14]  ¹⁵ tn Heb “to all Israel.”

[2:15]  ¹⁶ tn Heb “living.”

[2:16]  ¹⁷ tc The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the Kethib and MT, which read “to him.”

[2:2]  ¹⁸ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹⁹ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[14:8]  ²⁰ tn Grk “And in.” 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.

[14:8]  ²¹ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ²² tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ²³ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:9]  ²⁴ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ²⁵ tn Or “looked.”

[14:10]  ²⁶ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ²⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ²⁸ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ²⁹ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ³⁰ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ³¹ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:12]  ³² tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ³³ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ³⁴ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:31]  ³⁵ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ³⁶ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ³⁷ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ³⁸ tn Grk “a messenger.”

[14:32]  ³⁹ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.