Acts 8:31

8:31 The man ¹  replied, “How in the world can I, ²  unless someone guides me?” So he invited Philip to come up and sit with him.

Acts 28:23

28:23 They set ³  a day to meet with him, ⁴  and they came to him where he was staying ⁵  in even greater numbers. ⁶  From morning until evening he explained things ⁷  to them, ⁸  testifying ⁹  about the kingdom of God ¹⁰  and trying to convince ¹¹  them about Jesus from both the law of Moses and the prophets.

Proverbs 1:5

1:5 (Let the wise also ¹²  hear ¹³  and gain ¹⁴  instruction,

and let the discerning ¹⁵  acquire ¹⁶  guidance! ¹⁷ )

Proverbs 9:9

9:9 Give instruction ¹⁸  to a wise person, ¹⁹  and he will become wiser still;

teach ²⁰  a righteous person and he will add to his ²¹  learning.

Proverbs 22:17-18

The Sayings of the Wise ²² 

22:17 Incline your ear ²³  and listen to the words of the wise,

and apply your heart to my instruction. ²⁴ 

22:18 For it is pleasing if ²⁵  you keep these sayings ²⁶  within you,

and ²⁷  they are ready on your lips. ²⁸ 

Proverbs 25:12

25:12 Like an earring of gold and an ornament of fine gold, ²⁹ 

so is a wise reprover to the ear of the one who listens. ³⁰ 

Matthew 18:3-4

18:3 and said, “I tell you the truth, ³¹  unless you turn around and become like little children, ³²  you will never ³³  enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Mark 10:15

10:15 I tell you the truth, ³⁴  whoever does not receive ³⁵  the kingdom of God like a child ³⁶  will never ³⁷  enter it.”

Luke 19:26

19:26 ‘I tell you that everyone who has will be given more, ³⁸  but from the one who does not have, even what he has will be taken away. ³⁹ 

Luke 24:27

24:27 Then ⁴⁰  beginning with Moses and all the prophets, ⁴¹  he interpreted to them the things written about ⁴²  himself in all the scriptures.

John 7:17

7:17 If anyone wants to do God’s will, ⁴³  he will know about my teaching, whether it is from God or whether I speak from my own authority. ⁴⁴ 

John 7:1

The Feast of Tabernacles

7:1 After this ⁴⁵  Jesus traveled throughout Galilee. ⁴⁶  He ⁴⁷  stayed out of Judea ⁴⁸  because the Jewish leaders ⁴⁹  wanted ⁵⁰  to kill him.

Colossians 3:18

Exhortation to Households

3:18 Wives, submit to your ⁵¹  husbands, as is fitting in the Lord.

Colossians 1:2

1:2 to the saints, the faithful ⁵²  brothers and sisters ⁵³  in Christ, at Colossae. Grace and peace to you ⁵⁴  from God our Father! ⁵⁵ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁵⁶  minds ⁵⁷  as expressed through ⁵⁸  your evil deeds,

Hebrews 6:1-2

6:1 Therefore we must progress beyond ⁵⁹  the elementary ⁶⁰  instructions about Christ ⁶¹  and move on ⁶²  to maturity, not laying this foundation again: repentance from dead works and faith in God, 6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment.

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

[8:31]  ¹ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ² tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[28:23]  ³ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁴ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁵ tn Or “came to him in his rented quarters.”

[28:23]  ⁶ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁷ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ⁸ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ⁹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ¹⁰ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ¹¹ tn Or “persuade.”

[1:5]  ¹² tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[1:5]  ¹³ tn The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (vÿyosef, “Let him add!”).

[1:5]  ¹⁴ tn Heb “add.”

[1:5]  ¹⁵ tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book.

[1:5]  ¹⁶ tn The Hiphil verb וְיוֹסֶף (vÿyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).

[1:5]  ¹⁷ tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).

[9:9]  ¹⁸ tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

[9:9]  ¹⁹ sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

[9:9]  ²⁰ tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).

[9:9]  ²¹ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.

[22:17]  ²² sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.

[22:17]  ²³ sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.

[22:17]  ²⁴ tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”

[22:18]  ²⁵ tn Or “when” (so NIV).

[22:18]  ²⁶ tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.

[22:18]  ²⁷ tn The term “and” does not appear in the Hebrew but is supplied in the translation.

[22:18]  ²⁸ sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.

[25:12]  ²⁹ sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.

[25:12]  ³⁰ tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”

[18:3]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ³² sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ³³ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[10:15]  ³⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ³⁵ sn On receive see John 1:12.

[10:15]  ³⁶ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ³⁷ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[19:26]  ³⁸ tn Grk “to everyone who has, he will be given more.”

[19:26]  ³⁹ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[24:27]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁴¹ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁴² tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[7:17]  ⁴³ tn Grk “his will.”

[7:17]  ⁴⁴ tn Grk “or whether I speak from myself.”

[7:1]  ⁴⁵ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ⁴⁶ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ⁴⁷ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ⁴⁸ tn Grk “he did not want to travel around in Judea.”

[7:1]  ⁴⁹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ⁵⁰ tn Grk “were seeking.”

[3:18]  ⁵¹ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[1:2]  ⁵² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁴ tn Or “Grace to you and peace.”

[1:2]  ⁵⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:21]  ⁵⁶ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁵⁷ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁵⁸ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[6:1]  ⁵⁹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁶⁰ tn Or “basic.”

[6:1]  ⁶¹ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁶² tn Grk “leaving behind…let us move on.”