Imamat 19:14

19:14 You must not curse a deaf person or put a stumbling block in front of a blind person. ¹  You must fear ²  your God; I am the Lord.

Imamat 19:1

Religious and Social Regulations

19:1 The Lord spoke to Moses:

Kisah Para Rasul 2:19

2:19 And I will perform wonders in the sky ³  above

and miraculous signs ⁴  on the earth below,

blood and fire and clouds of smoke.

Ayub 32:4

32:4 Now Elihu had waited before speaking ⁵  to Job, because the others ⁶  were older than he was.

Ayub 32:6

Elihu Claims Wisdom

32:6 So Elihu son of Barakel the Buzite spoke up: ⁷ 

“I am young, ⁸  but you are elderly;

that is why I was fearful, ⁹ 

and afraid to explain ¹⁰  to you what I know.

Amsal 16:31

16:31 Gray hair is like ¹¹  a crown of glory; ¹² 

it is attained ¹³  in the path of righteousness. ¹⁴ 

Amsal 20:29

20:29 The glory ¹⁵  of young men is their strength,

and the splendor ¹⁶  of old men is gray hair. ¹⁷ 

Yesaya 3:5

3:5 The people will treat each other harshly;

men will oppose each other;

neighbors will fight. ¹⁸ 

Youths will proudly defy the elderly

and riffraff will challenge those who were once respected. ¹⁹ 

Ratapan 5:12

5:12 Princes were hung by their hands;

elders were mistreated. ²⁰ 

Roma 13:7

13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Roma 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ²¹  and the authorities that exist have been instituted by God.

Titus 1:1

Salutation

1:1 From Paul, ²²  a slave ²³  of God and apostle of Jesus Christ, to further the faith ²⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ²⁵  a slave ²⁶  of God and apostle of Jesus Christ, to further the faith ²⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 2:17

2:17 So I loathed ²⁸  life ²⁹  because what

happens ³⁰  on earth ³¹  seems awful to me;

for all the benefits of wisdom ³²  are futile – like chasing the wind.

[19:14]  ¹ tn Heb “You shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.”

[19:14]  ² tn Heb “And you shall fear.” Many English versions (e.g., KJV, ASV, NAB, NASB, NIV) regard the Hebrew conjunction ו (vav, “and”) as adversative in force here (“but”).

[2:19]  ³ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ⁴ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[32:4]  ⁵ tc This reading requires repointing the word בִּדְבָרִים (bidbarim, “with words”) to בְּדָבְּרָם (bÿdabbÿram, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward.

[32:4]  ⁶ tn Heb “they”; the referent (the other friends) has been specified in the translation for clarity.

[32:6]  ⁷ tn Heb “answered and said.”

[32:6]  ⁸ tn The text has “small in days.”

[32:6]  ⁹ tn The verb זָחַלְתִּי (zakhalti) is found only here in the OT, but it is found in a ninth century Aramaic inscription as well as in Biblical Aramaic. It has the meaning “to be timid” (see H. H. Rowley, Job [NCBC], 208).

[32:6]  ¹⁰ tn The Piel infinitive with the preposition (מֵחַוֹּת, mekhavvot) means “from explaining.” The phrase is the complement: “explain” what Elihu feared.

[16:31]  ¹¹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[16:31]  ¹² sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.

[16:31]  ¹³ tn Heb “it is found” (so NASB) or “it will be found.”

[16:31]  ¹⁴ sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.

[20:29]  ¹⁵ tn The Hebrew term תִּפְאֶרֶת (tif’eret) means “beauty; glory”; in a context like this it means “honor” in the sense of glorying or boasting (BDB 802 s.v. 3.b).

[20:29]  ¹⁶ tn The Hebrew term הֲדַר (hadar), the noun in construct, means “splendor; honor; ornament.” The latter sense is used here, since grey hair is like a crown on the head.

[20:29]  ¹⁷ sn “Grey hair” is a metonymy of adjunct; it represents everything valuable about old age – dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people.

[3:5]  ¹⁸ tn Heb “man against man, and a man against his neighbor.”

[3:5]  ¹⁹ tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.

[5:12]  ²⁰ tn Heb “elders were shown no respect.” The phrase “shown no respect” is an example of tapeinosis, a figurative expression of understatement: to show no respect to elders = to terribly mistreat elders.

[13:1]  ²¹ tn Grk “by God.”

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ²⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁶ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:17]  ²⁸ tn Or “I hated.”

[2:17]  ²⁹ tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.

[2:17]  ³⁰ tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.

[2:17]  ³¹ tn Heb “under the sun.”

[2:17]  ³² tn Heb “all,” referring here to the relative advantage of wisdom.