Discovery BoxEphesians 5:3-4
Context5:3 But 1 among you there must not be either sexual immorality, impurity of any kind, 2 or greed, as these are not fitting for the saints. 3 5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving.
Psalms 5:9
Context5:9 For 4 they do not speak the truth; 5
their stomachs are like the place of destruction, 6
their throats like an open grave, 7
their tongues like a steep slope leading into it. 8
Psalms 52:2
Context52:2 Your tongue carries out your destructive plans; 9
it is as effective as a sharp razor, O deceiver. 10
Psalms 73:7-9
Context73:7 Their prosperity causes them to do wrong; 11
their thoughts are sinful. 12
73:8 They mock 13 and say evil things; 14
they proudly threaten violence. 15
73:9 They speak as if they rule in heaven,
and lay claim to the earth. 16
Matthew 12:34-37
Context12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. 12:35 The good person 17 brings good things out of his 18 good treasury, 19 and the evil person brings evil things out of his evil treasury. 12:36 I 20 tell you that on the day of judgment, people will give an account for every worthless word they speak. 12:37 For by your words you will be justified, and by your words you will be condemned.”
Romans 3:13-14
Context3:13 “Their throats are open graves, 21
they deceive with their tongues,
the poison of asps is under their lips.” 22
3:14 “Their mouths are 23 full of cursing and bitterness.” 24
Romans 3:1
Context3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?
Colossians 1:1
Context1:1 From Paul, 25 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 1:1
Context1:1 From Paul, 26 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 3:8-9
Context3:8 But now, put off all such things 27 as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices
Colossians 4:6
Context4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.
James 3:2-8
Context3:2 For we all stumble 28 in many ways. If someone does not stumble 29 in what he says, 30 he is a perfect individual, 31 able to control the entire body as well. 3:3 And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. 32 3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. 3:5 So too the tongue is a small part of the body, 33 yet it has great pretensions. 34 Think 35 how small a flame sets a huge forest ablaze. 3:6 And the tongue is a fire! The tongue represents 36 the world of wrongdoing among the parts of our bodies. It 37 pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. 38
3:7 For every kind of animal, bird, reptile, and sea creature 39 is subdued and has been subdued by humankind. 40 3:8 But no human being can subdue the tongue; it is a restless 41 evil, full of deadly poison.
James 3:2
Context3:2 For we all stumble 42 in many ways. If someone does not stumble 43 in what he says, 44 he is a perfect individual, 45 able to control the entire body as well.
James 2:18
Context2:18 But someone will say, “You have faith and I have works.” 46 Show me your faith without works and I will show you faith by 47 my works.
Jude 1:13-16
Context1:13 wild sea waves, 48 spewing out the foam of 49 their shame; 50 wayward stars 51 for whom the utter depths of eternal darkness 52 have been reserved.
1:14 Now Enoch, the seventh in descent beginning with Adam, 53 even prophesied of them, 54 saying, “Look! The Lord is coming 55 with thousands and thousands 56 of his holy ones, 1:15 to execute judgment on 57 all, and to convict every person 58 of all their thoroughly ungodly deeds 59 that they have committed, 60 and of all the harsh words that ungodly sinners have spoken against him.” 61 1:16 These people are grumblers and 62 fault-finders who go 63 wherever their desires lead them, 64 and they give bombastic speeches, 65 enchanting folks 66 for their own gain. 67
Revelation 13:5-6
Context13:5 The beast 68 was given a mouth speaking proud words 69 and blasphemies, and he was permitted 70 to exercise ruling authority 71 for forty-two months. 13:6 So 72 the beast 73 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 74 that is, those who dwell in heaven.
[5:3] 1 tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.
[5:3] 2 tn Grk “all impurity.”
[5:3] 3 tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.
[5:9] 5 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 6 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 7 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 8 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[52:2] 9 tn Heb “destruction your tongue devises.”
[52:2] 10 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.
[73:7] 11 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
[73:7] 12 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).
[73:8] 13 tn The verb מוּק (muq, “mock”) occurs only here in the OT.
[73:8] 14 tn Heb “and speak with evil.”
[73:8] 15 tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.
[73:9] 16 tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.
[12:35] 17 tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.
[12:35] 18 tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).
[12:35] 19 sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).
[12:36] 20 tn Here δέ (de) has not been translated.
[3:13] 21 tn Grk “their throat is an opened grave.”
[3:13] 22 sn A quotation from Pss 5:9; 140:3.
[3:14] 23 tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:14] 24 sn A quotation from Ps 10:7.
[1:1] 25 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 26 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[3:8] 27 tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”
[3:2] 31 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[3:3] 32 tn Grk “their entire body.”
[3:5] 33 tn Grk “a small member.”
[3:5] 34 tn Grk “boasts of great things.”
[3:6] 36 tn Grk “makes itself,” “is made.”
[3:6] 37 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:6] 38 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[3:7] 39 tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
[3:7] 40 tn Grk “the human species.”
[3:8] 41 tc Most
[3:2] 45 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[2:18] 46 tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.
[1:13] 48 tn Grk “wild waves of the sea.”
[1:13] 49 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
[1:13] 50 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
[1:13] 51 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
[1:13] 52 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
[1:14] 53 tn Grk “the seventh from Adam.”
[1:14] 54 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 55 tn Grk “has come,” a proleptic aorist.
[1:14] 56 tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
[1:15] 57 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
[1:15] 59 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
[1:15] 60 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
[1:15] 61 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
[1:16] 62 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 63 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 64 tn Grk “(who go/going) according to their own lusts.”
[1:16] 65 tn Grk “and their mouth speaks bombastic things.”
[1:16] 66 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
[1:16] 67 tn Or “to their own advantage.”
[13:5] 68 tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:5] 69 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 70 tn Grk “to it was granted.”
[13:5] 71 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 72 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 73 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 74 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).
