Amsal 7:18-20

7:18 Come, let’s drink deeply ¹  of lovemaking ²  until morning,

let’s delight ourselves ³  with sexual intercourse. ⁴ 

7:19 For my husband ⁵  is not at home; ⁶ 

he has gone on a journey of some distance.

7:20 He has taken a bag of money with him; ⁷ 

he will not return until ⁸  the end of the month.” ⁹ 

Amsal 30:20

30:20 This is the way ¹⁰  of an adulterous ¹¹  woman:

she eats and wipes her mouth ¹² 

and says, “I have not done wrong.” ¹³ 

Amsal 30:2

30:2 Surely ¹⁴  I am more brutish ¹⁵  than any other human being, ¹⁶ 

and I do not have human understanding; ¹⁷ 

Kisah Para Rasul 5:24-27

5:24 Now when the commander ¹⁸  of the temple guard ¹⁹  and the chief priests heard this report, ²⁰  they were greatly puzzled concerning it, ²¹  wondering what this could ²²  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ²³  and teaching ²⁴  the people!” 5:26 Then the commander ²⁵  of the temple guard ²⁶  went with the officers ²⁷  and brought the apostles ²⁸  without the use of force ²⁹  (for they were afraid of being stoned by the people). ³⁰ 

5:27 When they had brought them, they stood them before the council, ³¹  and the high priest questioned ³²  them,

Efesus 5:12

5:12 For the things they do ³³  in secret are shameful even to mention.

[7:18]  ¹ tn The form נִרְוֶה (nirveh) is the plural cohortative; following the imperative “come” the form expresses the hortatory “let’s.” The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”

[7:18]  ² tn Heb “loves.” The word דּוֹד (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, “loves”) is used in reference to multiple acts of sexual intercourse, as the phrase “until morning” suggests.

[7:18]  ³ tn The form is the Hitpael cohortative of עָלַס (’alas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”

[7:18]  ⁴ tn Heb “with love.”

[7:19]  ⁵ tn Heb “the man.” The LXX interpreted it as “my husband,” taking the article to be used as a possessive. Many English versions do the same.

[7:19]  ⁶ tn Heb “in his house.”

[7:20]  ⁷ tn Heb “in his hand.”

[7:20]  ⁸ tn Heb “he will come back at.”

[7:20]  ⁹ tn Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks – until the moon is full again.

[30:20]  ¹⁰ sn Equally amazing is the insensitivity of the adulterous woman to the sin. The use of the word “way” clearly connects this and the preceding material. Its presence here also supports the interpretation of the final clause in v. 19 as referring to sexual intimacy. While that is a wonder of God’s creation, so is the way that human nature has distorted it and ruined it.

[30:20]  ¹¹ sn The word clearly indicates that the woman is married and unchaste; but the text describes her as amoral as much as immoral – she sees nothing wrong with what she does.

[30:20]  ¹² sn The acts of “eating” and “wiping her mouth” are euphemistic; they employ an implied comparison between the physical act of eating and wiping one’s mouth afterward on the one hand with sexual activity on the other hand (e.g., Prov 9:17).

[30:20]  ¹³ sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen.

[30:2]  ¹⁴ tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).

[30:2]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Heb “the understanding of a man,” with “man” used attributively here.

[5:24]  ¹⁸ tn Or “captain.”

[5:24]  ¹⁹ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ²⁰ tn Grk “heard these words.”

[5:24]  ²¹ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ²² tn The optative verb here expresses confused uncertainty.

[5:25]  ²³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ²⁴ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ²⁵ tn Or “captain.”

[5:26]  ²⁶ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ²⁷ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ²⁸ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ²⁹ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ³⁰ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ³¹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ³² tn Or “interrogated,” “asked.”

[5:12]  ³³ tn The participle τὰ…γινόμενα (ta…ginomena) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν (Jup’ autwn), which indicates agency, the idea seems to be “things being done.” This passive construction was translated as an active one to simplify the English style.