Genesis 32:6

32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.”

Genesis 32:2

32:2 When Jacob saw them, he exclaimed, ¹  “This is the camp of God!” So he named that place Mahanaim. ² 

Genesis 13:1

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ³  He took his wife and all his possessions with him, as well as Lot. ⁴ 

Genesis 13:1

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ⁵  He took his wife and all his possessions with him, as well as Lot. ⁶ 

Psalms 37:12-13

37:12 Evil men plot against the godly ⁷ 

and viciously attack them. ⁸ 

37:13 The Lord laughs in disgust ⁹  at them,

for he knows that their day is coming. ¹⁰ 

Psalms 37:16

37:16 The little bit that a godly man owns is better than

the wealth of many evil men, ¹¹ 

Psalms 140:4-5

140:4 O Lord, shelter me from the power ¹²  of the wicked!

Protect me from violent men,

who plan to knock me over. ¹³ 

140:5 Proud men hide a snare for me;

evil men ¹⁴  spread a net by the path;

they set traps for me. (Selah)

Psalms 142:3

142:3 Even when my strength leaves me, ¹⁵ 

you watch my footsteps. ¹⁶ 

In the path where I walk

they have hidden a trap for me.

Proverbs 1:12-13

1:12 We will swallow them alive ¹⁷  like Sheol, ¹⁸ 

those full of vigor ¹⁹  like those going down to the Pit.

1:13 We will seize ²⁰  all kinds ²¹  of precious wealth;

we will fill our houses with plunder. ²² 

Proverbs 1:16

1:16 for they ²³  are eager ²⁴  to inflict harm, ²⁵ 

and they hasten ²⁶  to shed blood. ²⁷ 

Proverbs 6:14

6:14 he plots evil with perverse thoughts ²⁸  in his heart,

he spreads contention ²⁹  at all times.

Ecclesiastes 7:9

7:9 Do not let yourself be quickly provoked, ³⁰ 

for anger resides in the lap ³¹  of fools.

Obadiah 1:10

Edom’s Treachery Against Judah

1:10 “Because ³²  you violently slaughtered ³³  your relatives, ³⁴  the people of Jacob, ³⁵ 

shame will cover you, and you will be destroyed ³⁶  forever.

Ephesians 4:26-27

4:26 Be angry and do not sin; ³⁷  do not let the sun go down on the cause of your anger. ³⁸  4:27 Do not give the devil an opportunity.

Titus 1:15-16

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ³⁹  authorities, to be obedient, to be ready for every good work.

Titus 3:12-15

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 3:13 Make every effort to help ⁴⁰  Zenas the lawyer ⁴¹  and Apollos on their way; make sure they have what they need. ⁴²  3:14 Here is another way that our people ⁴³  can learn ⁴⁴  to engage in good works to meet pressing needs and so not be unfruitful. 3:15 Everyone with me greets you. Greet those who love us in the faith. ⁴⁵  Grace be with you all. ⁴⁶ 

[32:2]  ¹ tn Heb “and Jacob said when he saw them.”

[32:2]  ² sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[13:1]  ³ tn Or “the South [country]” (also in v. 3).

[13:1]  ⁴ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[13:1]  ⁵ tn Or “the South [country]” (also in v. 3).

[13:1]  ⁶ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[37:12]  ⁷ tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12]  ⁸ tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[37:13]  ⁹ tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

[37:13]  ¹⁰ tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

[37:16]  ¹¹ tn Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.

[140:4]  ¹² tn Heb “hands.”

[140:4]  ¹³ tn Heb “to push down my steps.”

[140:5]  ¹⁴ tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).

[142:3]  ¹⁵ tn Heb “my spirit grows faint.”

[142:3]  ¹⁶ tn Heb “you know my path.”

[1:12]  ¹⁷ tn Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.

[1:12]  ¹⁸ tn The noun שְׁאוֹל (shÿ’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”

[1:12]  ¹⁹ tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder a person who is full of vigor.

[1:13]  ²⁰ tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.

[1:13]  ²¹ tn Heb “all wealth of preciousness.”

[1:13]  ²² tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”

[1:16]  ²³ tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.

[1:16]  ²⁴ tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).

[1:16]  ²⁵ tn Heb “to harm.” The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”

[1:16]  ²⁶ tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.

[1:16]  ²⁷ tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.

[6:14]  ²⁸ tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.

[6:14]  ²⁹ tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.

[7:9]  ³⁰ tn Heb “Do not be hasty in your spirit to become angry.”

[7:9]  ³¹ tn Heb “bosom.”

[1:10]  ³² tn Heb “from.” The preposition is used here with a causal sense.

[1:10]  ³³ tn Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV).

[1:10]  ³⁴ tn Heb “the violence of your brother.” The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).

[1:10]  ³⁵ tn Heb “your brother Jacob” (so NAB, NASB, NIV, NRSV); NCV “your relatives, the Israelites.”

[1:10]  ³⁶ tn Heb “be cut off” (so KJV, NASB, NRSV).

[4:26]  ³⁷ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

[4:26]  ³⁸ tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.

[3:1]  ³⁹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[3:13]  ⁴⁰ tn Grk “Eagerly help.”

[3:13]  ⁴¹ tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.

[3:13]  ⁴² tn Grk “that nothing may be lacking for them.”

[3:14]  ⁴³ tn Grk “that those who are ours” (referring to the Christians).

[3:14]  ⁴⁴ tn Grk “and also let our people learn.”

[3:15]  ⁴⁵ tn Or “faithfully.”

[3:15]  ⁴⁶ tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.