Yesaya 8:14-15

8:14 He will become a sanctuary, ¹ 

but a stone that makes a person trip,

and a rock that makes one stumble –

to the two houses of Israel. ² 

He will become ³  a trap and a snare

to the residents of Jerusalem. ⁴ 

8:15 Many will stumble over the stone and the rock, ⁵ 

and will fall and be seriously injured,

and will be ensnared and captured.”

Hosea 14:9

Concluding Exhortation

14:9 Who is wise?

Let him discern ⁶  these things!

Who is discerning?

Let him understand them!

For the ways of the Lord are right;

the godly walk in them,

but in them the rebellious stumble.

Matius 21:44

21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ⁷ 

Yohanes 3:20

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Yohanes 9:29

9:29 We know that God has spoken to Moses! We do not know where this man ⁸  comes from!”

Roma 9:32

9:32 Why not? Because they pursued ⁹  it not by faith but (as if it were possible) by works. ¹⁰  They stumbled over the stumbling stone, ¹¹ 

Roma 9:1

Israel’s Rejection Considered

9:1 ¹² I am telling the truth in Christ (I am not lying!), for my conscience assures me ¹³  in the Holy Spirit –

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ¹⁴  without shifting ¹⁵  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Kolose 1:2

1:2 to the saints, the faithful ¹⁶  brothers and sisters ¹⁷  in Christ, at Colossae. Grace and peace to you ¹⁸  from God our Father! ¹⁹ 

Kolose 2:15

2:15 Disarming ²⁰  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ²¹ 

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ²²  and for those in Laodicea, and for those who have not met me face to face. ²³ 

Pengkhotbah 2:7

2:7 I purchased male and female slaves,

and I owned slaves who were born in my house; ²⁴ 

I also possessed more livestock – both herds and flocks –

than any of my predecessors in Jerusalem. ²⁵ 

[8:14]  ¹ tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).

[8:14]  ² sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

[8:14]  ³ tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.

[8:14]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:15]  ⁵ tn Heb “over them” (so NASB); NCV “over this rock.”

[14:9]  ⁶ tn The shortened form of the prefix-conjugation verb וְיָבֵן (vÿyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 §34.3.

[21:44]  ⁷ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[21:44]  tn Grk “on whomever it falls, it will crush him.”

[21:44]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[9:29]  ⁸ tn Grk “where this one.”

[9:32]  ⁹ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ¹⁰ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ¹¹ tn Grk “the stone of stumbling.”

[9:1]  ¹² sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ¹³ tn Or “my conscience bears witness to me.”

[1:23]  ¹⁴ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹⁵ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:2]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “Grace to you and peace.”

[1:2]  ¹⁹ 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.

[2:15]  ²⁰ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ²¹ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[2:1]  ²² tn Or “I want you to know how hard I am working for you…”

[2:1]  ²³ tn Grk “as many as have not seen my face in the flesh.”

[2:7]  ²⁴ tn The phrase “sons of a house” (בְנֵי בַיִת, vÿne vayit) appears to be parallel to “a son of my house” (בֶן־בֵּיתִי, ven-beti) which refers to a person born into slavery from male and female servants in the master’s possession, e.g., Eleazar of Damascus (Gen 15:3). The phrase appears to denote children born from male and female slaves already in his possession, that is, “homeborn slaves” (NASB) or “other slaves who were born in my house” (NIV). Apparently confusing the sense of the phrase with the referent of the phrase in Gen 15:3, NJPS erroneously suggests “stewards” in Eccl 2:7.

[2:7]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.