Luke 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ¹  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²  began to speak first to his disciples, “Be on your guard against ³  the yeast of the Pharisees, ⁴  which is hypocrisy. ⁵ 

Job 34:30

34:30 so that the godless man should not rule,

and not lay snares for the people. ⁶ 

Proverbs 11:9

11:9 With his speech ⁷  the godless person ⁸  destroys ⁹  his neighbor,

but by knowledge ¹⁰  the righteous will be delivered.

Isaiah 29:20

29:20 For tyrants will disappear,

those who taunt will vanish,

and all those who love to do wrong will be eliminated ¹¹  –

Matthew 7:5

7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Matthew 15:7

15:7 Hypocrites! Isaiah prophesied correctly about you when he said,

Matthew 15:14

15:14 Leave them! They are blind guides. ¹²  If someone who is blind leads another who is blind, ¹³  both will fall into a pit.”

Matthew 23:13

23:13 “But woe to you, experts in the law ¹⁴  and you Pharisees, hypocrites! ¹⁵  You keep locking people out of the kingdom of heaven! ¹⁶  For you neither enter nor permit those trying to enter to go in.

Matthew 23:28

23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

Acts 8:20-23

8:20 But Peter said to him, “May your silver perish with you, ¹⁷  because you thought you could acquire ¹⁸  God’s gift with money! 8:21 You have no share or part ¹⁹  in this matter ²⁰  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ²¹  that he may perhaps forgive you for the intent of your heart. ²²  8:23 For I see that you are bitterly envious ²³  and in bondage to sin.”

Acts 13:9-10

13:9 But Saul (also known as Paul), ²⁴  filled with the Holy Spirit, ²⁵  stared straight ²⁶  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ²⁷  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²⁸ 

[12:1]  ¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁴ sn See the note on Pharisees in 5:17.

[12:1]  ⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[34:30]  ⁶ tn This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, “[he is over the nations]…preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.”

[11:9]  ⁷ tn Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[11:9]  ⁸ sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.

[11:9]  ⁹ sn The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).

[11:9]  ¹⁰ sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.

[29:20]  ¹¹ tn Heb “and all the watchers of wrong will be cut off.”

[15:14]  ¹² tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ¹³ tn Grk “If blind leads blind.”

[23:13]  ¹⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ¹⁵ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).

[23:13]  ¹⁶ tn Grk “because you are closing the kingdom of heaven before people.”

[8:20]  ¹⁷ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ¹⁸ tn Or “obtain.”

[8:21]  ¹⁹ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ²⁰ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ²¹ tn Or “and implore the Lord.”

[8:22]  ²² tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:23]  ²³ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[13:9]  ²⁴ sn A parenthetical note by the author.

[13:9]  ²⁵ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ²⁶ tn Or “gazed intently.”

[13:10]  ²⁷ tn Or “unscrupulousness.”

[13:10]  ²⁸ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.