Proverbs 12:15-16

12:15 The way of a fool ¹  is right ²  in his own opinion, ³ 

but the one who listens to advice is wise. ⁴ 

12:16 A fool’s annoyance ⁵  is known at once, ⁶ 

but the prudent ⁷  overlooks ⁸  an insult.

Proverbs 17:14

17:14 Starting a quarrel ⁹  is like letting out water; ¹⁰ 

stop it before strife breaks out! ¹¹ 

Proverbs 19:20

19:20 Listen to advice ¹²  and receive discipline,

that ¹³  you may become wise ¹⁴  by the end of your life. ¹⁵ 

Proverbs 20:18

20:18 Plans ¹⁶  are established by counsel,

so ¹⁷  make war ¹⁸  with guidance.

Proverbs 25:8

25:8 Do not go out hastily to litigation, ¹⁹ 

or ²⁰  what will you do afterward

when your neighbor puts you to shame?

Jude 1:1-3

Salutation

1:1 From Jude, ²¹  a slave ²²  of Jesus Christ and brother of James, ²³  to those who are called, wrapped in the love of ²⁴  God the Father and kept for ²⁵  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ²⁶ 

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ²⁷  about our common salvation, I now feel compelled ²⁸  instead to write to encourage ²⁹  you to contend earnestly ³⁰  for the faith ³¹  that was once for all ³²  entrusted to the saints. ³³ 

Luke 14:28-32

14:28 For which of you, wanting to build a tower, doesn’t sit down ³⁴  first and compute the cost ³⁵  to see if he has enough money to complete it? 14:29 Otherwise, ³⁶  when he has laid ³⁷  a foundation and is not able to finish the tower, ³⁸  all who see it ³⁹  will begin to make fun of ⁴⁰  him. 14:30 They will say, ⁴¹  ‘This man ⁴²  began to build and was not able to finish!’ ⁴³  14:31 Or what king, going out to confront another king in battle, will not sit down ⁴⁴  first and determine whether he is able with ten thousand to oppose ⁴⁵  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ⁴⁶  he will send a representative ⁴⁷  while the other is still a long way off and ask for terms of peace. ⁴⁸ 

Acts 6:1-5

The Appointment of the First Seven Deacons

6:1 Now in those ⁴⁹  days, when the disciples were growing in number, ⁵⁰  a complaint arose on the part of the Greek-speaking Jews ⁵¹  against the native Hebraic Jews, ⁵²  because their widows ⁵³  were being overlooked ⁵⁴  in the daily distribution of food. ⁵⁵  6:2 So the twelve ⁵⁶  called ⁵⁷  the whole group ⁵⁸  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁵⁹  6:3 But carefully select from among you, brothers, ⁶⁰  seven ⁶¹  men who are well-attested, ⁶²  full of the Spirit and of wisdom, whom we may put in charge ⁶³  of this necessary task. ⁶⁴  6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The ⁶⁵  proposal pleased the entire group, so ⁶⁶  they chose Stephen, a man full of faith and of the Holy Spirit, with ⁶⁷  Philip, ⁶⁸  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ⁶⁹  from Antioch. ⁷⁰ 

[12:15]  ¹ sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.

[12:15]  ² sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.

[12:15]  ³ tn Heb “in his own eyes.”

[12:15]  ⁴ tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).

[12:16]  ⁵ tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.

[12:16]  ⁶ tn Heb “on the day” or “the same day.”

[12:16]  ⁷ tn Heb “shrewd.”

[12:16]  ⁸ tn Heb “covers.” The verb כָּסָה (casah) means “covers” in the sense of ignores or bides his time. The point is not that he does not respond at all, but that he is shrewd enough to handle the criticism or insult in the best way – not instinctively and irrationally.

[17:14]  ⁹ tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ¹⁰ tn The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words.

[17:14]  ¹¹ tn The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”

[19:20]  ¹² sn The advice refers in all probability to the teachings of the sages that will make one wise.

[19:20]  ¹³ tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.

[19:20]  ¹⁴ tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).

[19:20]  ¹⁵ tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.

[20:18]  ¹⁶ tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.

[20:18]  ¹⁷ tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.

[20:18]  ¹⁸ sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.

[25:8]  ¹⁹ tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.

[25:8]  ²⁰ tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).

[1:1]  ²¹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²² tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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]  ²³ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁴ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁵ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ²⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[1:3]  ²⁷ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ²⁸ tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ²⁹ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ³⁰ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ³¹ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  ³² sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ³³ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[14:28]  ³⁴ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ³⁵ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[14:29]  ³⁶ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ³⁷ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ³⁸ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ³⁹ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁴⁰ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[14:30]  ⁴¹ tn Grk “make fun of him, saying.”

[14:30]  ⁴² sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ⁴³ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[14:31]  ⁴⁴ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁴⁵ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ⁴⁶ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ⁴⁷ tn Grk “a messenger.”

[14:32]  ⁴⁸ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[6:1]  ⁴⁹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁵⁰ tn Grk “were multiplying.”

[6:1]  ⁵¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ⁵² tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁵³ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁵⁴ tn Or “neglected.”

[6:1]  ⁵⁵ tn Grk “in the daily serving.”

[6:2]  ⁵⁶ sn The twelve refers to the twelve apostles.

[6:2]  ⁵⁷ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁵⁸ tn Or “the multitude.”

[6:2]  ⁵⁹ tn Grk “to serve tables.”

[6:3]  ⁶⁰ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ⁶¹ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁶² tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁶³ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁶⁴ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:5]  ⁶⁵ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[6:5]  ⁶⁶ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ⁶⁷ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ⁶⁸ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ⁶⁹ tn Or “a proselyte.”

[6:5]  ⁷⁰ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.