Romans 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹  so that you may not be conceited: A partial hardening has happened to Israel ²  until the full number ³  of the Gentiles has come in.

Proverbs 25:14

25:14 Like cloudy skies and wind that produce no rain, ⁴ 

so is the one who boasts ⁵  of a gift not given. ⁶ 

Proverbs 26:12

26:12 Do you see ⁷  a man wise in his own eyes? ⁸ 

There is more hope for a fool ⁹  than for him.

Isaiah 47:10

47:10 You were complacent in your evil deeds; ¹⁰ 

you thought, ¹¹  ‘No one sees me.’

Your self-professed ¹²  wisdom and knowledge lead you astray,

when you say, ‘I am unique! No one can compare to me!’ ¹³ 

Jeremiah 8:8-9

8:8 How can you say, “We are wise!

We have the law of the Lord”?

The truth is, ¹⁴  those who teach it ¹⁵  have used their writings

to make it say what it does not really mean. ¹⁶ 

8:9 Your wise men will be put to shame.

They will be dumbfounded and be brought to judgment. ¹⁷ 

Since they have rejected the word of the Lord,

what wisdom do they really have?

Jeremiah 10:14

10:14 All these idolaters ¹⁸  will prove to be stupid and ignorant.

Every goldsmith will be disgraced by the idol he made.

For the image he forges is merely a sham. ¹⁹ 

There is no breath in any of those idols. ²⁰ 

Matthew 6:23

6:23 But if your eye is diseased, ²¹  your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Matthew 6:1

Pure-hearted Giving

6:1 “Be ²²  careful not to display your righteousness merely to be seen by people. ²³  Otherwise you have no reward with your Father in heaven.

Colossians 1:19-21

1:19 For God ²⁴  was pleased to have all his ²⁵  fullness dwell ²⁶  in the Son ²⁷ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁸  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²⁹  minds ³⁰  as expressed through ³¹  your evil deeds,

Colossians 3:18-19

Exhortation to Households

3:18 Wives, submit to your ³²  husbands, as is fitting in the Lord. 3:19 Husbands, love your wives and do not be embittered against them.

[11:25]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ² tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ³ tn Grk “fullness.”

[25:14]  ⁴ sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.

[25:14]  ⁵ tn The form מִתְהַלֵּל (mithallel) is the Hitpael participle of the well-known word for “praise”; but in this stem it means “to praise oneself” or “to boast.” The description of “windbag” seems appropriate in this context.

[25:14]  ⁶ tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift.

[26:12]  ⁷ tn The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted as an affirmation rather than as an interrogative. The first line calls such a person to one’s attention.

[26:12]  ⁸ tn Heb “in his own eyes” (so NAB, NASB, NIV).

[26:12]  ⁹ sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool – he may yet figure out that he really is a fool.

[47:10]  ¹⁰ tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”

[47:10]  ¹¹ tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”

[47:10]  ¹² tn The words “self-professed” are supplied in the translation for clarification.

[47:10]  ¹³ tn See the note at v. 8.

[8:8]  ¹⁴ tn Heb “Surely, behold!”

[8:8]  ¹⁵ tn Heb “the scribes.”

[8:8]  ¹⁶ tn Heb “The lying pen of the scribes have made [it] into a lie.” The translation is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, “Assuredly, for naught has the pen labored, for naught the scribes,” surely deserves consideration within the context; i.e. it hasn’t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb “make” or “labored” but creates a very unbalanced poetic couplet.

[8:9]  ¹⁷ tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).

[10:14]  ¹⁸ tn Heb “Every man.” But in the context this is not a reference to all people without exception but to all idolaters. The referent is made explicit for the sake of clarity.

[10:14]  ¹⁹ tn Or “nothing but a phony god”; Heb “a lie/falsehood.”

[10:14]  ²⁰ tn Heb “There is no breath in them.” The referent is made explicit so that no one will mistakenly take it to refer to the idolaters or goldsmiths.

[6:23]  ²¹ tn Or “if your eye is sick” (L&N 23.149).

[6:1]  ²² tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ²³ tn Grk “before people in order to be seen by them.”

[1:19]  ²⁴ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ²⁵ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ²⁶ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ²⁷ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ²⁸ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:21]  ²⁹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ³⁰ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ³¹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[3:18]  ³² tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.