Amsal 7:22

7:22 Suddenly he went ¹  after her

like an ox that goes to the slaughter,

like a stag prancing into a trapper’s snare ² 

Amsal 28:14

28:14 Blessed is the one who is always cautious, ³ 

but whoever hardens his heart ⁴  will fall into evil.

Amsal 29:9

29:9 If a wise person ⁵  goes to court ⁶  with a foolish person,

there is no peace ⁷  whether he is angry or laughs. ⁸ 

Amsal 29:1

29:1 The one who stiffens his neck ⁹  after numerous rebukes ¹⁰ 

will suddenly be destroyed ¹¹  without remedy. ¹² 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹³  They replied, ¹⁴  “No, we have not even ¹⁵  heard that there is a Holy Spirit.”

Kisah Para Rasul 20:10-11

20:10 But Paul went down, ¹⁶  threw himself ¹⁷  on the young man, ¹⁸  put his arms around him, ¹⁹  and said, “Do not be distressed, for he is still alive!” ²⁰  20:11 Then Paul ²¹  went back upstairs, ²²  and after he had broken bread and eaten, he talked with them ²³  a long time, until dawn. Then he left.

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ²⁴  the whole time I was with you, from the first day I set foot ²⁵  in the province of Asia, ²⁶ 

Pengkhotbah 10:13

10:13 At the beginning his words ²⁷  are foolish

and at the end ²⁸  his talk ²⁹  is wicked madness, ³⁰ 

Markus 6:17-19

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ³¹  had married her. 6:18 For John had repeatedly told ³²  Herod, “It is not lawful for you to have your brother’s wife.” ³³  6:19 So Herodias nursed a grudge against him and wanted to kill him. But ³⁴  she could not

Markus 6:24-25

6:24 So ³⁵  she went out and said to her mother, “What should I ask for?” Her mother ³⁶  said, “The head of John the baptizer.” ³⁷  6:25 Immediately she hurried back to the king and made her request: ³⁸  “I want the head of John the Baptist on a platter immediately.”

Yohanes 9:40

9:40 Some of the Pharisees ³⁹  who were with him heard this ⁴⁰  and asked him, ⁴¹  “We are not blind too, are we?” ⁴² 

[7:22]  ¹ tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”

[7:22]  ² tn The present translation follows R. B. Y. Scott (Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, “fetters to the chastening of a fool” (KJV, ASV, and NASB are all similar). But there is no support that עֶכֶס (’ekhes) means “fetters.” It appears in Isaiah 3:16 as “anklets.” The parallelism here suggests that some animal imagery is required. Thus the ancient versions have “as a dog to the bonds.”

[28:14]  ³ tn Most commentators (and some English versions, e.g., NIV) assume that the participle מְפַחֵד (mÿfakhed, “fears”) means “fears the Lord,” even though “the Lord” is not present in the text. Such an assumption would be more convincing if the word יִרְאַת (yir’at) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God’s blessing. Of course the assumption that the phrase means “fear the Lord” could be correct as well. There would be little difference in the outcome; in either case sin would be avoided.

[28:14]  ⁴ sn The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.

[29:9]  ⁵ tn Heb “a wise man…a foolish man.”

[29:9]  ⁶ tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ⁷ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  sn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).

[29:9]  ⁸ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

[29:1]  ⁹ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ¹⁰ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ¹¹ sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ¹² tn Or “healing” (NRSV).

[19:2]  ¹³ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁴ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁵ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[20:10]  ¹⁶ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹⁷ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹⁸ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹⁹ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ²⁰ tn Grk “for his life is in him” (an idiom).

[20:11]  ²¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ²² tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ²³ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:18]  ²⁴ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ²⁵ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ²⁶ tn Grk “Asia”; see the note on this word in v. 16.

[10:13]  ²⁷ tn Heb “the words of his mouth.”

[10:13]  ²⁸ sn The terms “beginning” and “end” form a merism, a figure of speech in which two opposites are contrasted to indicate totality (e.g., Deut 6:7; Ps 139:8; Eccl 3:2-8). The words of a fool are madness from “start to finish.”

[10:13]  ²⁹ tn Heb “his mouth.”

[10:13]  ³⁰ tn Heb “madness of evil.”

[6:17]  ³¹ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:18]  ³² tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ³³ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[6:19]  ³⁴ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:24]  ³⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ³⁶ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ³⁷ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[6:25]  ³⁸ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[9:40]  ³⁹ sn See the note on Pharisees in 1:24.

[9:40]  ⁴⁰ tn Grk “heard these things.”

[9:40]  ⁴¹ tn Grk “and said to him.”

[9:40]  ⁴² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).