2 Chronicles 19:2

19:2 the prophet ¹  Jehu son of Hanani confronted him; ²  he said to King Jehoshaphat, “Is it right to help the wicked and be an ally of those who oppose the Lord? ³  Because you have done this the Lord is angry with you! ⁴ 

Psalms 139:21-22

139:21 O Lord, do I not hate those who hate you,

and despise those who oppose you? ⁵ 

139:22 I absolutely hate them, ⁶ 

they have become my enemies!

Proverbs 13:20

13:20 The one who associates ⁷  with the wise grows wise,

but a companion of fools suffers harm. ⁸ 

Proverbs 13:1

13:1 A wise son accepts ⁹  his father’s discipline, ¹⁰ 

but a scoffer ¹¹  does not listen to rebuke.

Colossians 1:1-2

Salutation

1:1 From Paul, ¹²  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ¹³  brothers and sisters ¹⁴  in Christ, at Colossae. Grace and peace to you ¹⁵  from God our Father! ¹⁶ 

Colossians 1:16-17

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ¹⁷  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ¹⁸  in him.

Ephesians 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ¹⁹  expose them. ²⁰ 

Ephesians 5:2

5:2 and live ²¹  in love, just as Christ also loved us ²²  and gave himself for us, a sacrificial and fragrant offering ²³  to God.

Ephesians 1:11

1:11 In Christ ²⁴  we too have been claimed as God’s own possession, ²⁵  since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will

Revelation 2:26

2:26 And to the one who conquers ²⁶  and who continues in ²⁷  my deeds until the end, I will give him authority over the nations ²⁸  –

[19:2]  ¹ tn Or “seer.”

[19:2]  ² tn Heb “went out to his face.”

[19:2]  ³ tn Heb “and love those who hate the Lord?”

[19:2]  ⁴ tn Heb “and because of this upon you is anger from before the Lord.”

[139:21]  ⁵ tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).

[139:22]  ⁶ tn Heb “[with] completeness of hatred I hate them.”

[13:20]  ⁷ tn Heb “walks.” When used with the preposition אֶת (’et, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.

[13:20]  ⁸ tn The verb form יֵרוֹעַ (yeroa’) is the Niphal imperfect of רָעַע (ra’a’), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).

[13:1]  ⁹ tn The term “accepts” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.

[13:1]  ¹⁰ tc G. R. Driver suggested reading this word as מְיֻסַּר (mÿyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has “a wise son listens to his father.”

[13:1]  ¹¹ sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” (גָּעַר, ga’ar) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.

[1:1]  ¹² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “Grace to you and peace.”

[1:2]  ¹⁶ 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.

[1:16]  ¹⁷ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ¹⁸ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[5:11]  ¹⁹ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ²⁰ tn Grk “rather even expose.”

[5:2]  ²¹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ²² tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ²³ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[1:11]  ²⁴ tn Grk “in whom,” as a continuation of the previous verse.

[1:11]  ²⁵ tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.

[2:26]  ²⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ²⁷ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ²⁸ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).