Matthew 10:14-15

10:14 And if anyone will not welcome you or listen to your message, shake the dust off ¹  your feet as you leave that house or that town. 10:15 I tell you the truth, ²  it will be more bearable for the region of Sodom and Gomorrah ³  on the day of judgment than for that town!

Matthew 15:26

15:26 “It is not right ⁴  to take the children’s bread and throw it to the dogs,” ⁵  he said. ⁶ 

Proverbs 9:7-8

9:7 Whoever corrects ⁷  a mocker is asking for ⁸  insult; ⁹ 

whoever reproves a wicked person receives ¹⁰  abuse.

9:8 Do not reprove ¹¹  a mocker or ¹²  he will hate you;

reprove a wise person and he will love you.

Proverbs 23:9

23:9 Do not speak in the ears of a fool, ¹³ 

for he will despise the wisdom of your words. ¹⁴ 

Proverbs 26:11

26:11 Like a dog that returns to its vomit, ¹⁵ 

so a fool repeats his folly. ¹⁶ 

Acts 13:45-47

13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁷  and they began to contradict ¹⁸  what Paul was saying ¹⁹  by reviling him. ²⁰  13:46 Both Paul and Barnabas replied courageously, ²¹  “It was necessary to speak the word of God ²²  to you first. Since you reject it and do not consider yourselves worthy ²³  of eternal life, we ²⁴  are turning to the Gentiles. ²⁵  13:47 For this ²⁶  is what the Lord has commanded us: ‘I have appointed ²⁷  you to be a light ²⁸  for the Gentiles, to bring salvation ²⁹  to the ends of the earth.’” ³⁰ 

Philippians 3:2

3:2 Beware of the dogs, ³¹  beware of the evil workers, beware of those who mutilate the flesh! ³² 

Hebrews 6:6

6:6 and then have committed apostasy, ³³  to renew them again to repentance, since ³⁴  they are crucifying the Son of God for themselves all over again ³⁵  and holding him up to contempt.

Hebrews 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ³⁶  the Son of God, and profanes ³⁷  the blood of the covenant that made him holy, ³⁸  and insults the Spirit of grace?

Hebrews 10:2

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ³⁹  no further consciousness of sin?

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

[10:14]  ¹ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[10:15]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ³ sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.

[15:26]  ⁴ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ⁵ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  ⁶ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:7]  ⁷ tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.

[9:7]  ⁸ tn Heb “receives for himself.”

[9:7]  ⁹ tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.

[9:7]  ¹⁰ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[9:8]  ¹¹ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ¹² tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[23:9]  ¹³ sn The mention of “the ears” emphasizes the concerted effort to get the person’s undivided attention. However, a fool rejects instruction and discipline.

[23:9]  ¹⁴ sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.

[26:11]  ¹⁵ sn The simile is graphic and debasing (cf. 2 Peter 2:22).

[26:11]  ¹⁶ sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.

[13:45]  ¹⁷ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹⁸ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹⁹ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ²⁰ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:46]  ²¹ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ²² tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ²³ tn Or “and consider yourselves unworthy.”

[13:46]  ²⁴ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ²⁵ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ²⁶ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ²⁷ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ²⁸ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ²⁹ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ³⁰ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[3:2]  ³¹ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ³² tn Grk “beware of the mutilation.”

[6:6]  ³³ tn Or “have fallen away.”

[6:6]  ³⁴ tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

[6:6]  ³⁵ tn Grk “recrucifying the son of God for themselves.”

[10:29]  ³⁶ tn Grk “tramples under foot.”

[10:29]  ³⁷ tn Grk “regarded as common.”

[10:29]  ³⁸ tn Grk “by which he was made holy.”

[10:2]  ³⁹ tn Grk “the worshipers, having been purified once for all, would have.”