Colossians 2:18

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ¹  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ² 

The Song of Songs 2:15

The Foxes in the Vineyard

The Beloved to Her Lover:

2:15 Catch ³  the foxes ⁴  for us,

the little foxes, ⁵ 

that ruin the vineyards ⁶  –

for our vineyard is in bloom.

Jeremiah 29:8

29:8 “For the Lord God of Israel who rules over all ⁷  says, ‘Do not let the prophets or those among you who claim to be able to predict the future by divination ⁸  deceive you. And do not pay any attention to the dreams that you are encouraging them to dream.

Romans 16:17

16:17 Now I urge you, brothers and sisters, ⁹  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

Ephesians 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ¹⁰ 

Hebrews 13:9

13:9 Do not be carried away by all sorts of strange teachings. ¹¹  For it is good for the heart to be strengthened by grace, not ritual meals, ¹²  which have never benefited those who participated in them.

Hebrews 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ¹³ 

Hebrews 1:8

1:8 but of ¹⁴  the Son he says, ¹⁵ 

“Your throne, O God, is forever and ever, ¹⁶ 

and a righteous scepter ¹⁷  is the scepter of your kingdom.

[2:18]  ¹ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ² tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

[2:15]  ³ tn The imperative אֶחֱזוּ (’ekhezu, “catch”) is plural in form (Qal imperative 2nd person masculine plural from אָחַז, ’akhaz). Some commentators suggest that the woman is speaking to a large audience, perhaps the maidens of Jerusalem mentioned in 2:7. However, the Hebrew plural can function in an intensive sense when used in reference to a single individual (IBHS 122 §7.4.3a). As noted previously, the bride often uses the plural in reference to herself or to her bridegroom in Sumerian love literature. Thus, the woman simply may be speaking to her beloved, as in 2:16-17, but with particularly intense passion.

[2:15]  ⁴ sn The term “foxes” is used metaphorically. Foxes are always spoken of in a negative light in the OT and in the ancient world were particularly associated with their destructive tendencies with regard to vineyards (Judg 15:4; Neh 4:3; Ps 63:10; Lam 5:18; Ezek 13:4). The description of these foxes as being destructive here seems to confirm that this is the point of comparison in mind.

[2:15]  ⁵ sn In ancient Near Eastern love literature it was common to use wild animals to symbolize potential problems which could separate lovers and destroy their love. For instance, in Egyptian love songs it is the crocodile, rather than the foxes, which were used as figures for obstacles which might threaten a couple’s love. Here the “foxes” are probably used figuratively to represent potentially destructive problems which could destroy their romantic relationship and which could hinder it from ripening into marriage.

[2:15]  ⁶ sn The term “vineyard” is also a figure. In 1:6 she used the vineyard motif as a metaphor for her physical appearance, but here it is “our vineyards” which is probably a figure for their romantic relationship. The phrase “in bloom” makes the metaphor more specific, so that the phrase “our vineyards are in bloom” means that their romantic love relationship was in its initial stages, that is, before it had ripened into marriage.

[29:8]  ⁷ tn Heb “Yahweh of armies, the God of Israel.”

[29:8]  ⁸ sn See the study notes on 27:9 for this term.

[16:17]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[5:6]  ¹⁰ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

[13:9]  ¹¹ tn Grk “by diverse and strange teachings.”

[13:9]  ¹² tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).

[13:2]  ¹³ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[1:8]  ¹⁴ tn Or “to.”

[1:8]  ¹⁵ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ¹⁶ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ¹⁷ tn Grk “the righteous scepter,” but used generically.