Amsal 3:34

3:34 Although ¹  he is scornful to arrogant scoffers, ² 

yet ³  he shows favor to the humble. ⁴ 

Amsal 9:12

9:12 If you are wise, you are wise to your own advantage, ⁵ 

but if you are a mocker, ⁶  you alone must ⁷  bear it. ⁸ 

Yesaya 28:22

28:22 So now, do not mock,

or your chains will become heavier!

For I have heard a message about decreed destruction,

from the sovereign master, the Lord who commands armies, against the entire land. ⁹ 

Yesaya 29:20

29:20 For tyrants will disappear,

those who taunt will vanish,

and all those who love to do wrong will be eliminated ¹⁰  –

Kisah Para Rasul 13:40-41

13:40 Watch out, ¹¹  then, that what is spoken about by ¹²  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ¹³ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹⁴ 

Kisah Para Rasul 13:2

13:2 While they were serving ¹⁵  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁶  for me Barnabas and Saul for the work to which I have called them.”

Pengkhotbah 3:3-7

3:3 A time to kill, and a time to heal;

a time to break down, and a time to build up;

3:4 A time to weep, and a time to laugh;

a time to mourn, and a time to dance.

3:5 A time to throw away stones, and a time to gather stones;

a time to embrace, and a time to refrain from embracing;

3:6 A time to search, and a time to give something up as lost; ¹⁷ 

a time to keep, and a time to throw away;

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

[3:34]  ¹ tn The particle אִם (’im, “though”) introduces a concessive clause: “though….”

[3:34]  ² tn Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.

[3:34]  ³ tn The prefixed vav (ו) introduces the apodosis to the concessive clause: “Though … yet …”

[3:34]  ⁴ tn The Hebrew is structured chiastically (AB:BA): “he scorns / arrogant scoffers // but to the humble / he gives grace.” The word order in the translation is reversed for the sake of smoothness and readability.

[9:12]  ⁵ tn The text simply has the preposition לְ (lamed) with a suffix; but this will be the use of the preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49, §271).

[9:12]  ⁶ tn The perfect tense is here in a conditional clause because of the conjunction following the first colon of the verse that begins with “if.” The perfect tense then lays down the antithetical condition – “if you mock,” or “if you are a mocker.”

[9:12]  ⁷ tn The use of the imperfect tense here could be the simple future tense (cf. NASB, NRSV “you…will bear it”), but the obligatory nuance is more appropriate – “you must bear it.” These words anticipate James’ warnings that the words we speak will haunt us through life (e.g., James 3:1-12).

[9:12]  ⁸ tc The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”

[28:22]  ⁹ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[29:20]  ¹⁰ tn Heb “and all the watchers of wrong will be cut off.”

[13:40]  ¹¹ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹² tn Or “in.”

[13:41]  ¹³ tn Or “and die!”

[13:41]  ¹⁴ 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.

[13:2]  ¹⁵ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹⁶ tn Or “Appoint.”

[3:6]  ¹⁷ tn The term לְאַבֵּד (lÿ’abbed, Piel infinitive construct from אָבַד, ’avad, “to destroy”) means “to lose” (e.g., Jer 23:1) as the contrast with בָּקַשׁ (baqash, “to seek to find”) indicates (HALOT 3 s.v. I אבד; BDB 2 s.v. אבד 3). This is the declarative or delocutive-estimative sense of the Piel: “to view something as lost” (R. J. Williams, Hebrew Syntax, 28, §145; IBHS 403 §24.2g).