2 Samuel 15:31

15:31 Now David ¹  had been told, “Ahithophel has sided with the conspirators who are with Absalom. So David prayed, ²  “Make the advice of Ahithophel foolish, O Lord!”

2 Samuel 17:14

17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided ³  to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.

2 Samuel 17:2

17:2 When I catch up with ⁴  him he will be exhausted and worn out. ⁵  I will rout him, and the entire army that is with him will flee. I will kill only the king

2 Samuel 1:16

1:16 David said to him, “Your blood be on your own head! Your own mouth has testified against you, saying ‘I have put the Lord’s anointed to death.’”

Isaiah 19:14

19:14 The Lord has made them undiscerning; ⁶ 

they lead Egypt astray in all she does,

so that she is like a drunk sliding around in his own vomit. ⁷ 

Matthew 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ⁸  “I praise ⁹  you, Father, Lord ¹⁰  of heaven and earth, because ¹¹  you have hidden these things from the wise ¹²  and intelligent, and revealed them to little children.

Matthew 13:11

13:11 He replied, ¹³  “You have been given ¹⁴  the opportunity to know ¹⁵  the secrets ¹⁶  of the kingdom of heaven, but they have not.

Romans 11:8

11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ¹⁷ 

Romans 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁸  whether things on earth or things in heaven.

[15:31]  ¹ tc The translation follows 4QSam^a, part of the Greek tradition, the Syriac Peshitta, Targum, and Vulgate uldavid in reading “and to David,” rather than MT וְדָוִד (vÿdavid, “and David”). As Driver points out, the Hebrew verb הִגִּיד (higgid, “he related”) never uses the accusative for the person to whom something is told (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 316).

[15:31]  ² tn Heb “said.”

[17:14]  ³ tn Heb “commanded.”

[17:2]  ⁴ tn Heb “and I will come upon him.”

[17:2]  ⁵ tn Heb “exhausted and slack of hands.”

[19:14]  ⁶ tn Heb “the Lord has mixed into her midst a spirit of blindness.”

[19:14]  ⁷ tn Heb “like the going astray of a drunkard in his vomit.”

[11:25]  ⁸ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ⁹ tn Or “thank.”

[11:25]  ¹⁰ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ¹¹ tn Or “that.”

[11:25]  ¹² sn See 1 Cor 1:26-31.

[13:11]  ¹³ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ¹⁴ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ¹⁵ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ¹⁶ tn Grk “the mysteries.”

[11:8]  ¹⁷ sn A quotation from Deut 29:4; Isa 29:10.

[1:20]  ¹⁸ 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 048^vid 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.