Proverbs 13:10

13:10 With pride ¹  comes only ²  contention,

but wisdom is with the well-advised. ³ 

Proverbs 13:1

13:1 A wise son accepts ⁴  his father’s discipline, ⁵ 

but a scoffer ⁶  does not listen to rebuke.

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁷  whether principalities or powers – all things were created through him and for him.

Colossians 1:1

Salutation

1:1 From Paul, ⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ¹⁰  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Titus 3:9

3:9 But avoid foolish controversies, genealogies, ¹¹  quarrels, and fights about the law, ¹²  because they are useless and empty.

[13:10]  ¹ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

[13:10]  ² tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ³ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

[13:1]  ⁴ tn The term “accepts” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.

[13:1]  ⁵ tc G. R. Driver suggested reading this word as מְיֻסַּר (mÿyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has “a wise son listens to his father.”

[13:1]  ⁶ sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” (גָּעַר, ga’ar) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.

[1:16]  ⁷ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:3]  ⁹ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ¹⁰ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[3:9]  ¹¹ tn Cf. 1 Tim 1:4.

[3:9]  ¹² sn Fights about the law were characteristic of the false teachers in Ephesus as well as in Crete (cf. 1 Tim 1:3-7; Titus 1:10, 14).