Amsal 23:15-16

23:15 My child, ¹  if your heart is wise,

then my heart also will be glad;

23:16 my soul ²  will rejoice

when your lips speak what is right. ³ 

Amsal 23:2

23:2 and put a knife to your throat ⁴ 

if you possess a large appetite. ⁵ 

Kolose 2:3

2:3 in whom are hidden all the treasures of wisdom and knowledge.

Filemon 1:19-20

1:19 I, Paul, have written ⁶  this letter ⁷  with my own hand: ⁸  I will repay it. I could also mention that you owe ⁹  me your very self. 1:20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ. ¹⁰ 

Filemon 1:3

1:3 Grace and peace to you ¹¹  from God our Father and the Lord Jesus Christ!

Yohanes 1:4

1:4 In him was life, ¹²  and the life was the light of mankind. ¹³ 

[23:15]  ¹ tn Heb “my son,” although the context does not limit this exhortation to male children.

[23:16]  ² tn Heb “my kidneys”; in biblical Hebrew the term was used for the innermost being, the soul, the central location of the passions. Cf. NASB, NIV “my inmost being.”

[23:16]  ³ sn This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (AB:B'A'): The first line (A) speaks of wisdom in the child, and it is paired with the last line (A') which speaks of the child’s saying what is right. In between these brackets are two lines (B and B') concerning joy to the parent.

[23:2]  ⁴ sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.

[23:2]  ⁵ tn Heb “lord of appetite.” The idiom בַּעַל נֶפֶשׁ (ba’al nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.

[1:19]  ⁶ tn Grk “I wrote” Here ἔγραψα (egraya) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.

[1:19]  ⁷ tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.

[1:19]  ⁸ sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.

[1:19]  ⁹ sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.

[1:20]  ¹⁰ sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.

[1:3]  ¹¹ tn Grk “Grace to you and peace.”

[1:4]  ¹² tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.

[1:4]  ¹³ tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).