Luke 12:20

12:20 But God said to him, ‘You fool! This very night your life ¹  will be demanded back from ²  you, but who will get what you have prepared for yourself?’ ³ 

Luke 24:25

24:25 So ⁴  he said to them, “You ⁵  foolish people ⁶  – how slow of heart ⁷  to believe ⁸  all that the prophets have spoken!

Psalms 14:1

Psalm 14 ⁹ 

For the music director; by David.

14:1 Fools say to themselves, ¹⁰  “There is no God.” ¹¹ 

They sin and commit evil deeds; ¹² 

none of them does what is right. ¹³ 

Psalms 75:4-5

75:4 ¹⁴ I say to the proud, “Do not be proud,”

and to the wicked, “Do not be so confident of victory! ¹⁵ 

75:5 Do not be so certain you have won! ¹⁶ 

Do not speak with your head held so high! ¹⁷ 

Psalms 94:8

94:8 Take notice of this, ¹⁸  you ignorant people! ¹⁹ 

You fools, when will you ever understand?

Proverbs 1:22

1:22 “How long will you simpletons ²⁰  love naiveté? ²¹ 

How long ²²  will mockers ²³  delight ²⁴  in mockery ²⁵ 

and fools ²⁶  hate knowledge?

Proverbs 8:5

8:5 You who are naive, discern ²⁷  wisdom!

And you fools, understand discernment! ²⁸ 

Jeremiah 5:21

5:21 Tell them: ‘Hear this,

you foolish people who have no understanding,

who have eyes but do not discern,

who have ears but do not perceive: ²⁹ 

Matthew 23:17

23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred?

Matthew 23:26

23:26 Blind Pharisee! First clean the inside of the cup, ³⁰  so that the outside may become clean too!

Matthew 23:1

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples,

Colossians 1:1

Salutation

1:1 From Paul, ³¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[12:20]  ¹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ² tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ³ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[24:25]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ⁵ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁶ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁷ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁸ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[14:1]  ⁷ sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.

[14:1]  ⁸ tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.

[14:1]  ⁹ sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).

[14:1]  ¹⁰ tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.

[14:1]  ¹¹ tn Heb “there is none that does good.”

[75:4]  ¹⁰ tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the Lord is spoken of in the third person) here addresses the proud and warns them of God’s judgment. The presence of כִּי (ki, “for”) at the beginning of both vv. 6-7 seems to indicate that vv. 4-9 are a unit. However, there is no formal indication of a new speaker in v. 4 (or in v. 10, where God appears to speak). Another option is to see God speaking in vv. 2-6 and v. 10 and to take only vv. 7-9 as the words of the psalmist. In this case one must interpret כִּי at the beginning of v. 7 in an asseverative or emphatic sense (“surely; indeed”).

[75:4]  ¹¹ tn Heb “do not lift up a horn.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.

[75:5]  ¹³ tn Heb “do not lift up on high your horn.”

[75:5]  ¹⁴ tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).

[94:8]  ¹⁶ tn Heb “understand.” The verb used in v. 7 is repeated here for rhetorical effect. The people referred to here claim God is ignorant of their actions, but the psalmist corrects their faulty viewpoint.

[94:8]  ¹⁷ tn Heb “[you] brutish among the people.”

[1:22]  ¹⁹ tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.

[1:22]  ²⁰ tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.

[1:22]  ²¹ tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.

[1:22]  ²² sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).

[1:22]  ²³ tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.

[1:22]  ²⁴ tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.

[1:22]  ²⁵ sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).

[8:5]  ²² tn The imperative of בִּין (bin) means “to understand; to discern.” The call is for the simple to understand what wisdom is, not just to gain it.

[8:5]  ²³ tn Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom, understanding, discernment.

[5:21]  ²⁵ tn Heb “they have eyes but they do not see, they have ears but they do not hear.”

[23:26]  ²⁸ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[1:1]  ³¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.