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Psalms 52:1

Context
Psalm 52 1 

For the music director; a well-written song 2  by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 3 

52:1 Why do you boast about your evil plans, 4  O powerful man?

God’s loyal love protects me all day long! 5 

Hosea 4:7

Context

4:7 The more the priests increased in numbers,

the more they rebelled against me.

They have turned 6  their glorious calling

into a shameful disgrace!

Habakkuk 2:15-16

Context

2:15 “You who force your neighbor to drink wine 7  are as good as dead 8 

you who make others intoxicated by forcing them to drink from the bowl of your furious anger, 9 

so you can look at their genitals. 10 

2:16 But you will become drunk 11  with shame, not majesty. 12 

Now it is your turn to drink and expose your uncircumcised foreskin! 13 

The cup of wine in the Lord’s right hand 14  is coming to you,

and disgrace will replace your majestic glory!

Luke 18:4

Context
18:4 For 15  a while he refused, but later on 16  he said to himself, ‘Though I neither fear God nor have regard for people, 17 

Luke 18:1

Context
Prayer and the Parable of the Persistent Widow

18:1 Then 18  Jesus 19  told them a parable to show them they should always 20  pray and not lose heart. 21 

Colossians 1:2

Context
1:2 to the saints, the faithful 22  brothers and sisters 23  in Christ, at Colossae. Grace and peace to you 24  from God our Father! 25 

Colossians 1:6

Context
1:6 that has come to you. Just as in the entire world this gospel 26  is bearing fruit and growing, so it has also been bearing fruit and growing 27  among you from the first day you heard it and understood the grace of God in truth.

Colossians 1:2

Context
1:2 to the saints, the faithful 28  brothers and sisters 29  in Christ, at Colossae. Grace and peace to you 30  from God our Father! 31 

Colossians 1:12

Context
1:12 giving thanks to the Father who has qualified you to share 32  in the saints’ 33  inheritance in the light.

Galatians 6:13

Context
6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. 34 

James 4:16

Context
4:16 But as it is, 35  you boast in your arrogance. All such boasting is evil.

James 4:2

Context
4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;

James 2:18-19

Context
2:18 But someone will say, “You have faith and I have works.” 36  Show me your faith without works and I will show you faith by 37  my works. 2:19 You believe that God is one; well and good. 38  Even the demons believe that – and tremble with fear. 39 

Jude 1:13

Context
1:13 wild sea waves, 40  spewing out the foam of 41  their shame; 42  wayward stars 43  for whom the utter depths of eternal darkness 44  have been reserved.

Jude 1:16

Context
1:16 These people are grumblers and 45  fault-finders who go 46  wherever their desires lead them, 47  and they give bombastic speeches, 48  enchanting folks 49  for their own gain. 50 

Revelation 18:7

Context
18:7 As much as 51  she exalted herself and lived in sensual luxury, 52  to this extent give her torment and grief because she said to herself, 53  ‘I rule as queen and am no widow; I will never experience grief!’
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[52:1]  1 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.

[52:1]  2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[52:1]  3 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”

[52:1]  4 tn Heb “Why do you boast in evil?”

[52:1]  5 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.

[4:7]  6 tc The MT reads אָמִיר (’amir, “I will change, exchange”; Hiphil imperfect 1st person common singular from מוּר, mur, “to change, exchange”). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was corrupt) preserves the reading הֵמִירוּ (hemiru, “they have exchanged”; Hiphil perfect 3rd person common plural from מוּר). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT: KJV, RSV, NASB “I will change their glory into shame” and TEV “I will turn your honor into disgrace”; however, others adopt the alternate tradition: NRSV “they changed their glory into shame” and NIV “they exchanged their Glory for something disgraceful.” For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.

[2:15]  7 tn No direct object is present after “drink” in the Hebrew text. “Wine” is implied, however, and has been supplied in the translation for clarity.

[2:15]  8 tn On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

[2:15]  9 tc Heb “pouring out your anger and also making drunk”; or “pouring out your anger and [by] rage making drunk.” The present translation assumes that the final khet (ח) on מְסַפֵּחַ (misapeakh, “pouring”) is dittographic and that the form should actually be read מִסַּף (missaf, “from a bowl”).

[2:15]  10 tn Heb “their nakedness,” a euphemism.

[2:16]  11 tn Heb “are filled.” The translation assumes the verbal form is a perfect of certitude, emphasizing the certainty of Babylon’s coming judgment, which will reduce the majestic empire to shame and humiliation.

[2:16]  12 tn Or “glory.”

[2:16]  13 tc Heb “drink, even you, and show the foreskin.” Instead of הֵעָרֵל (hearel, “show the foreskin”) one of the Dead Sea scrolls has הֵרָעֵל (herael, “stumble”). This reading also has support from several ancient versions and is followed by the NEB (“you too shall drink until you stagger”) and NRSV (“Drink, you yourself, and stagger”). For a defense of the Hebrew text, see P. D. Miller, Jr., Sin and Judgment in the Prophets, 63-64.

[2:16]  14 sn The Lord’s right hand represents his military power. He will force the Babylonians to experience the same humiliating defeat they inflicted on others.

[18:4]  15 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  16 tn Grk “after these things.”

[18:4]  17 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:1]  18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  20 tn Or “should pray at all times” (L&N 67.88).

[18:1]  21 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[1:2]  22 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  23 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  24 tn Or “Grace to you and peace.”

[1:2]  25 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:6]  26 tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  27 tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:2]  28 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  29 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  30 tn Or “Grace to you and peace.”

[1:2]  31 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:12]  32 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  33 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[6:13]  34 tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[4:16]  35 tn Grk “but now.”

[2:18]  36 tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.

[2:18]  37 tn Or “from.”

[2:19]  38 tn Grk “you do well.”

[2:19]  39 tn Grk “believe and tremble.” The words “with fear” are implied.

[1:13]  40 tn Grk “wild waves of the sea.”

[1:13]  41 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  42 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  43 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  44 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:16]  45 tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  46 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  47 tn Grk “(who go/going) according to their own lusts.”

[1:16]  48 tn Grk “and their mouth speaks bombastic things.”

[1:16]  49 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  50 tn Or “to their own advantage.”

[18:7]  51 tn “As much as” is the translation of ὅσα (Josa).

[18:7]  52 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  53 tn Grk “said in her heart,” an idiom for saying something to oneself.



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