11:30 The fruit of the righteous is like 1 a tree producing life, 2
and the one who wins souls 3 is wise. 4
12:1 Therefore I exhort you, brothers and sisters, 5 by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God 6 – which is your reasonable service.
1:19 For God 7 was pleased to have all his 8 fullness dwell 9 in the Son 10
1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 11 whether things on earth or things in heaven.
1:21 And you were at one time strangers and enemies in your 12 minds 13 as expressed through 14 your evil deeds,
5:19 My brothers and sisters, 15 if anyone among you wanders from the truth and someone turns him back, 5:20 he should know that the one who turns a sinner back from his wandering path 16 will save that person’s 17 soul from death and will cover a multitude of sins.
5:1 Come now, you rich! Weep and cry aloud 18 over the miseries that are coming on you.
3:1 Not many of you should become teachers, my brothers and sisters, 19 because you know that we will be judged more strictly. 20
1 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
2 tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.
3 tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew
4 tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30,” VT 33 (1083): 362-65.
5 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
6 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.
7 tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).
8 tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.
9 tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.
10 tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.
11 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì46 א A C D1 Ψ 048vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.
12 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
13 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
14 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.
15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
16 tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).
17 tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.
18 tn Or “wail”; Grk “crying aloud.”
19 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
20 tn Grk “will receive a greater judgment.”