1 Samuel 13:13

13:13 Then Samuel said to Saul, “You have made a foolish choice! You have not obeyed ¹  the commandment that the Lord your God gave ²  you. Had you done that, the Lord would have established your kingdom over Israel forever!

1 Samuel 13:2

13:2 Saul selected for himself three thousand men from Israel. Two thousand of these were with Saul at Micmash and in the hill country of Bethel; ³  the remaining thousand were with Jonathan at Gibeah in the territory of Benjamin. ⁴  He sent all the rest of the people back home. ⁵ 

1 Samuel 12:7-12

12:7 Now take your positions, so I may confront you ⁶  before the Lord regarding all the Lord’s just actions toward you and your ancestors. ⁷  12:8 When Jacob entered Egypt, your ancestors cried out to the Lord. The Lord sent Moses and Aaron, and they led your ancestors out of Egypt and settled them in this place.

12:9 “But they forgot the Lord their God, so he gave ⁸  them into the hand of Sisera, the general in command of Hazor’s ⁹  army, ¹⁰  and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them. 12:10 Then they cried out to the Lord and admitted, ¹¹  ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. ¹²  Now deliver us from the hand of our enemies so that we may serve you.’ ¹³  12:11 So the Lord sent Jerub-Baal, ¹⁴  Barak, ¹⁵  Jephthah, and Samuel, ¹⁶  and he delivered you from the hand of the enemies all around you, and you were able to live securely.

12:12 “When you saw that King Nahash of the Ammonites was advancing against you, you said to me, ‘No! A king will rule over us’ – even though the Lord your God is your king!

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹⁷  everything you requested. ¹⁸  I have given you a king. ¹⁹ 

1 Samuel 21:8

21:8 David said to Ahimelech, “Is there no sword or spear here at your disposal? I don’t have my own sword or equipment in hand due to the urgency of the king’s instructions.”

Job 34:18-19

34:18 who says to a king, ²⁰  ‘Worthless man’ ²¹ 

and to nobles, ‘Wicked men,’

34:19 who shows no partiality to princes,

and does not take note of ²²  the rich more than the poor,

because all of them are the work of his hands?

Jeremiah 5:21

5:21 Tell them: ‘Hear this,

you foolish people who have no understanding,

who have eyes but do not discern,

who have ears but do not perceive: ²³ 

Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ²⁴  will be subjected to judgment. And whoever insults ²⁵  a brother will be brought before ²⁶  the council, ²⁷  and whoever says ‘Fool’ ²⁸  will be sent ²⁹  to fiery hell. ³⁰ 

Luke 12:20

12:20 But God said to him, ‘You fool! This very night your life ³¹  will be demanded back from ³²  you, but who will get what you have prepared for yourself?’ ³³ 

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ³⁴  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³⁵  began to speak first to his disciples, “Be on your guard against ³⁶  the yeast of the Pharisees, ³⁷  which is hypocrisy. ³⁸ 

Colossians 1:1

Salutation

1:1 From Paul, ³⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatians 3:1

Justification by Law or by Faith?

3:1 You ⁴⁰  foolish Galatians! Who has cast a spell ⁴¹  on you? Before your eyes Jesus Christ was vividly portrayed ⁴²  as crucified!

[13:13]  ¹ tn Or “kept.”

[13:13]  ² tn Heb “commanded.”

[13:2]  ³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:2]  ⁴ tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.

[13:2]  ⁵ tn Heb “each one to his tents.”

[12:7]  ⁶ tn Heb “and I will enter into judgment with you” (NRSV similar); NAB “and I shall arraign you.”

[12:7]  ⁷ tn Heb “all the just actions which he has done with you and with your fathers.”

[12:9]  ⁸ tn Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”

[12:9]  ⁹ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

[12:9]  ¹⁰ tn Heb “captain of the host of Hazor.”

[12:10]  ¹¹ tn Heb “and said.”

[12:10]  ¹² tn Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity.

[12:10]  ¹³ tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[12:11]  ¹⁴ sn Jerub-Baal (יְרֻבַּעַל) is also known as Gideon (see Judg 6:32). The Book of Judges uses both names for him.

[12:11]  ¹⁵ tc The MT has “Bedan” (בְּדָן) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”

[12:11]  ¹⁶ tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub-Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”

[12:1]  ¹⁷ tn Heb “Look, I have listened to your voice.”

[12:1]  ¹⁸ tn Heb “to all which you said to me.”

[12:1]  ¹⁹ tn Heb “and I have installed a king over you.”

[34:18]  ²⁰ tc Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (ha’omer) meaning, “who is the one saying.” This reading is supported by the LXX, Vulgate, and Syriac. Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.

[34:18]  ²¹ tn The word בְּלִיָּעַל (bÿliyya’al) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”

[34:19]  ²² tn The verb means “to give recognition; to take note of” and in this passage with לִפְנֵי (lifne, “before”) it means to show preferential treatment to the rich before the poor. The word for “rich” here is an unusual word, found parallel to “noble” (Isa 32:2). P. Joüon thinks it is a term of social distinction (Bib 18 [1937]: 207-8).

[5:21]  ²³ tn Heb “they have eyes but they do not see, they have ears but they do not hear.”

[5:22]  ²⁴ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ²⁵ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ²⁶ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ²⁷ tn Grk “the Sanhedrin.”

[5:22]  ²⁸ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ²⁹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ³⁰ tn Grk “the Gehenna of fire.”

[12:20]  ³¹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ³² tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ³³ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:1]  ³⁴ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³⁶ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ³⁷ sn See the note on Pharisees in 5:17.

[12:1]  ³⁸ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[1:1]  ³⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:1]  ⁴⁰ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁴¹ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ⁴² tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).