Amsal 1:24-30
Konteks1:24 However, 1 because 2 I called but you refused to listen, 3
because 4 I stretched out my hand 5 but no one paid attention,
1:25 because 6 you neglected 7 all my advice,
and did not comply 8 with my rebuke,
1:26 so 9 I myself will laugh 10 when disaster strikes you, 11
I will mock when what you dread 12 comes,
1:27 when what you dread 13 comes like a whirlwind, 14
and disaster strikes you 15 like a devastating storm, 16
when distressing trouble 17 comes on you.
1:28 Then they will call to me, but I will not answer;
they will diligently seek 18 me, but they will not find me.
1:29 Because 19 they hated moral knowledge, 20
and did not choose to fear the Lord, 21
1:30 they did not comply with my advice,
they spurned 22 all my rebuke.
Lukas 16:14
Konteks16:14 The Pharisees 23 (who loved money) heard all this and ridiculed 24 him.
Kisah Para Rasul 13:41
Konteks13:41 ‘Look, you scoffers; be amazed and perish! 25
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 26
Kisah Para Rasul 13:1
Konteks13:1 Now there were these prophets and teachers in the church at Antioch: 27 Barnabas, Simeon called Niger, 28 Lucius the Cyrenian, 29 Manaen (a close friend of Herod 30 the tetrarch 31 from childhood 32 ) and Saul.
Kisah Para Rasul 4:8
Konteks4:8 Then Peter, filled with the Holy Spirit, 33 replied, 34 “Rulers of the people and elders, 35
[1:24] 1 tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
[1:24] 2 tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
[1:24] 3 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
[1:24] 4 tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
[1:24] 5 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
[1:25] 7 tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).
[1:25] 8 tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.
[1:26] 9 tn The conclusion or apodosis is now introduced.
[1:26] 10 sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).
[1:26] 11 tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.
[1:26] 12 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”
[1:27] 13 tn Heb “your dread.” See note on 1:31.
[1:27] 14 sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.
[1:27] 15 tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”
[1:27] 16 tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
[1:27] 17 tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.
[1:28] 18 tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).
[1:29] 19 tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.
[1:29] 20 tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.
[1:29] 21 tn Heb “the fear of the
[1:30] 22 tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).
[16:14] 23 sn See the note on Pharisees in 5:17.
[16:14] 24 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[13:41] 26 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
[13:1] 27 sn Antioch was a city in Syria (not Antioch in Pisidia).
[13:1] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[13:1] 28 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 29 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 30 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 31 tn Or “the governor.”
[13:1] sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
[13:1] 32 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
[4:8] 33 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
[4:8] 34 tn Grk “Spirit, said to them.”
[4:8] 35 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
