Proverbs 12:18

12:18 Speaking recklessly ¹  is like the thrusts of a sword,

but the words ²  of the wise bring ³  healing. ⁴ 

Proverbs 16:24

16:24 Pleasant words are like ⁵  a honeycomb, ⁶ 

sweet to the soul and healing ⁷  to the bones.

Proverbs 25:15

25:15 Through patience ⁸  a ruler can be persuaded, ⁹ 

and a soft tongue ¹⁰  can break a bone. ¹¹ 

Genesis 24:18-20

24:18 “Drink, my lord,” she replied, and quickly lowering ¹²  her jug to her hands, she gave him a drink. 24:19 When she had done so, ¹³  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied ¹⁴  her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.

The Song of Songs 2:14

The Dove in the Clefts of En-Gedi

The Lover to His Beloved:

2:14 O my dove, ¹⁵  in the clefts of the rock,

in the hiding places of the mountain crags,

let me see your face,

let me hear your voice;

for your voice is sweet,

and your face is lovely.

The Song of Songs 4:11

4:11 Your lips drip sweetness like the honeycomb, my bride,

honey and milk are under your tongue.

The fragrance of your garments is like the fragrance of Lebanon.

Malachi 2:6

2:6 He taught what was true; ¹⁶  sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin.

Acts 6:15

6:15 All ¹⁷  who were sitting in the council ¹⁸  looked intently at Stephen ¹⁹  and saw his face was like the face of an angel. ²⁰ 

Acts 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²¹  days, when the disciples were growing in number, ²²  a complaint arose on the part of the Greek-speaking Jews ²³  against the native Hebraic Jews, ²⁴  because their widows ²⁵  were being overlooked ²⁶  in the daily distribution of food. ²⁷ 

Acts 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ²⁸  for prayer, ²⁹  at three o’clock in the afternoon. ³⁰ 

Acts 3:4-5

3:4 Peter looked directly ³¹  at him (as did John) and said, “Look at us!” 3:5 So the lame man ³²  paid attention to them, expecting to receive something from them.

Acts 3:8-9

3:8 He ³³  jumped up, ³⁴  stood and began walking around, and he entered the temple courts ³⁵  with them, walking and leaping and praising God. 3:9 All ³⁶  the people saw him walking and praising God,

[12:18]  ¹ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ² tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.

[12:18]  ³ tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[12:18]  ⁴ sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.

[16:24]  ⁵ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[16:24]  ⁶ sn The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land – “a land flowing with milk and honey” (Deut 6:3).

[16:24]  ⁷ sn Two predicates are added to qualify the metaphor: The pleasant words are “sweet” and “healing.” “Soul” includes in it the appetites, physical and spiritual; and so sweet to the “soul” would summarize all the ways pleasant words give pleasure. “Bones” is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan’s eyes brightened when he ate from the honeycomb (1 Sam 14:27).

[25:15]  ⁹ tn Heb “long of anger” or “forbearance” (so NASB).

[25:15]  ¹⁰ tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.

[25:15]  ¹¹ tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”) – through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”).

[25:15]  ¹² sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.

[24:18]  ¹³ tn Heb “and she hurried and lowered.”

[24:19]  ¹⁷ tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[24:20]  ²¹ tn Heb “and she hurried and emptied.”

[2:14]  ²⁵ sn The dove was a common figure for romantic love in ancient Near Eastern love literature. This emphasis seems to be suggested by his use of the term “my dove.” Just as the young man heard the voice of the turtledove in 2:12, so now he wants to hear her voice. Doves were often associated with timidity in the ancient world. Being virtually defenseless, they would often take refuge in crevices and cliffs for safety (Jer 48:28). The emphasis on timidity and the need for security is undoubtedly the emphasis here because of the explicit description of this “dove” hiding in the “clefts of the rock” and in “the hiding places of the mountain crevice.” Fortresses were sometimes built in the clefts of the rocks on mountainsides because they were inaccessible and therefore, in a secure place of safety (Jer 49:16; Obad 3). Perhaps he realized it might be intimidating for her to join him and communicate with him freely. She would need to feel secure in his love to do this. It would be easy for her to hide from such emotionally exposing experiences.

[2:6]  ²⁹ tn Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction (doctrine NAB) was in his mouth.”

[6:15]  ³³ tn Grk “And all.” 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.

[6:15]  ³⁴ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ³⁵ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ³⁶ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[6:1]  ³⁷ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ³⁸ tn Grk “were multiplying.”

[6:1]  ³⁹ 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]  ⁴⁰ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁴¹ 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]  ⁴² tn Or “neglected.”

[6:1]  ⁴³ tn Grk “in the daily serving.”

[3:1]  ⁴¹ tn Grk “hour.”

[3:1]  ⁴² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁴³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:4]  ⁴⁵ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ⁴⁹ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:8]  ⁵³ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ⁵⁴ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ⁵⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ⁵⁷ tn Grk “And all.” 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.