Amsal 17:2

17:2 A servant who acts wisely ¹  will rule

over ²  an heir ³  who behaves shamefully, ⁴ 

and will share the inheritance along with the relatives. ⁵ 

Amsal 22:29

22:29 Do you see a person skilled ⁶  in his work?

He will take his position before kings;

he will not take his position ⁷  before obscure people. ⁸ 

Kejadian 24:2-3

24:2 Abraham said to his servant, the senior one ⁹  in his household who was in charge of everything he had, “Put your hand under my thigh ¹⁰  24:3 so that I may make you solemnly promise ¹¹  by the Lord, the God of heaven and the God of the earth: You must not acquire ¹²  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 39:2-5

39:2 The Lord was with Joseph. He was successful ¹³  and lived ¹⁴  in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. ¹⁵  39:4 So Joseph found favor in his sight and became his personal attendant. ¹⁶  Potiphar appointed Joseph ¹⁷  overseer of his household and put him in charge ¹⁸  of everything he owned. 39:5 From the time ¹⁹  Potiphar ²⁰  appointed him over his household and over all that he owned, the Lord blessed ²¹  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ²²  in his house and in his fields. ²³ 

Kejadian 39:22-23

39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ²⁴  39:23 The warden did not concern himself ²⁵  with anything that was in Joseph’s ²⁶  care because the Lord was with him and whatever he was doing the Lord was making successful.

Keluaran 24:13

24:13 So Moses set out ²⁷  with ²⁸  Joshua his attendant, and Moses went up the mountain of God.

Keluaran 24:2

24:2 Moses alone may come ²⁹  near the Lord, but the others ³⁰  must not come near, ³¹  nor may the people go up with him.”

Kisah Para Rasul 3:11

Peter Addresses the Crowd

3:11 While the man ³²  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ³³  called Solomon’s Portico. ³⁴ 

Kisah Para Rasul 3:2

3:2 And a man lame ³⁵  from birth ³⁶  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ³⁷  so he could beg for money ³⁸  from those going into the temple courts. ³⁹ 

Kisah Para Rasul 5:2-3

5:2 He ⁴⁰  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁴¹  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ⁴²  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁴³  the land?

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁴⁴  and teaching ⁴⁵  the people!”

Kisah Para Rasul 5:27

5:27 When they had brought them, they stood them before the council, ⁴⁶  and the high priest questioned ⁴⁷  them,

Markus 10:43

10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant,

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ⁴⁸  called two of his personal servants ⁴⁹  and a devout soldier from among those who served him, ⁵⁰ 

Kolose 3:22

3:22 Slaves, ⁵¹  obey your earthly ⁵²  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord.

[17:2]  ¹ sn The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively – a Joseph figure.

[17:2]  ² sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.

[17:2]  ³ tn Heb “son.”

[17:2]  ⁴ tn The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.

[17:2]  ⁵ tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”

[22:29]  ⁶ sn The word translated “skilled” is general enough to apply to any crafts; but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).

[22:29]  ⁷ tn The verb form used twice here is יִתְיַצֵּב (yityatsev), the Hitpael imperfect of יָצַב (yatsav), which means “to set or station oneself; to take one’s stand” in this stem. With the form לִפְנֵי (life) it means “to present oneself before” someone; so here it has the idea of serving as a courtier in the presence of a king.

[22:29]  ⁸ sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]).

[24:2]  ⁹ tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).

[24:2]  ¹⁰ sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.

[24:3]  ¹¹ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ¹² tn Heb “because you must not take.”

[39:2]  ¹³ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ¹⁴ tn Heb “and he was.”

[39:3]  ¹⁵ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[39:4]  ¹⁶ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  ¹⁷ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ¹⁸ tn Heb “put into his hand.”

[39:5]  ¹⁹ tn Heb “and it was from then.”

[39:5]  ²⁰ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ²¹ sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  ²² tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ²³ sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

[39:22]  ²⁴ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[39:23]  ²⁵ tn Heb “was not looking at anything.”

[39:23]  ²⁶ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[24:13]  ²⁷ tn Heb “and he arose” meaning “started to go.”

[24:13]  ²⁸ tn Heb “and.”

[24:2]  ²⁹ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ³⁰ tn Heb “they.”

[24:2]  ³¹ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[3:11]  ³² tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ³³ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ³⁴ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:2]  ³⁵ tn Or “crippled.”

[3:2]  ³⁶ tn Grk “from his mother’s womb.”

[3:2]  ³⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ³⁸ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ³⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[5:2]  ⁴⁰ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁴¹ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁴² sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁴³ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:25]  ⁴⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁴⁵ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:27]  ⁴⁶ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴⁷ tn Or “interrogated,” “asked.”

[10:7]  ⁴⁸ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁴⁹ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁵⁰ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[3:22]  ⁵¹ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ⁵² tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.