Obadiah 1:3

1:3 Your presumptuous heart ¹  has deceived you –

you who reside in the safety of the rocky cliffs, ² 

whose home is high in the mountains. ³ 

You think to yourself, ⁴ 

‘No one can ⁵  bring me down to the ground!’ ⁶ 

Matthew 24:4-5

24:4 Jesus answered them, ⁷  “Watch out ⁸  that no one misleads you. 24:5 For many will come in my name, saying, ‘I am the Christ,’ ⁹  and they will mislead many.

Galatians 6:3

6:3 For if anyone thinks he is something when he is nothing, he deceives himself.

Galatians 6:7

6:7 Do not be deceived. God will not be made a fool. ¹⁰  For a person ¹¹  will reap what he sows,

Ephesians 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ¹² 

Ephesians 5:2

5:2 and live ¹³  in love, just as Christ also loved us ¹⁴  and gave himself for us, a sacrificial and fragrant offering ¹⁵  to God.

Ephesians 2:3

2:3 among whom ¹⁶  all of us ¹⁷  also ¹⁸  formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath ¹⁹  even as the rest… ²⁰ 

James 1:22

1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves.

[1:3]  ¹ tn Heb “the presumption of your heart”; NAB, NIV “the pride of your heart”; NASB “arrogance of your heart.”

[1:3]  ² tn Heb “in the concealed places of the rock”; KJV, NAB, NASB, NIV, NRSV “in the clefts of the rock”; NCV “the hollow places of the cliff”; CEV “a mountain fortress.”

[1:3]  ³ tn Heb “on high (is) his dwelling”; NASB “in the loftiness of your dwelling place”; NRSV “whose dwelling (abode NAB) is in the heights.”

[1:3]  ⁴ tn Heb “the one who says in his heart.”

[1:3]  ⁵ tn The Hebrew imperfect verb used here is best understood in a modal sense (“Who can bring me down?”) rather than in the sense of a simple future (“Who will bring me down?”). So also in v. 4 (“I can bring you down”). The question is not so much whether this will happen at some time in the future, but whether it even lies in the realm of possible events. In their hubris the Edomites were boasting that no one had the capability of breaching their impregnable defenses. However, their pride caused them to fail to consider the vast capabilities of Yahweh as warrior.

[1:3]  ⁶ tn Heb “Who can bring me down?” This rhetorical question implies a negative answer: “No one!”

[24:4]  ⁷ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[24:4]  ⁸ tn Or “Be on guard.”

[24:5]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:7]  ¹⁰ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ¹¹ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[5:6]  ¹² sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

[5:2]  ¹³ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ¹⁴ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ¹⁵ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[2:3]  ¹⁶ sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).

[2:3]  ¹⁷ tn Grk “we all.”

[2:3]  ¹⁸ tn Or “even.”

[2:3]  ¹⁹ sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”

[2:3]  ²⁰ sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.