Amsal 30:6

30:6 Do not add to his words,

lest he reprove you, and prove you to be a liar. ¹ 

Yeremia 23:28

23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! ²  I, the Lord, affirm it! ³ 

Matius 15:6-9

15:6 he does not need to honor his father.’ ⁴  You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,

15:8 ‘This people honors me with their lips,

but their heart ⁵  is far from me,

15:9 and they worship me in vain,

teaching as doctrines the commandments of men.’” ⁶ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ⁷  men ⁸  will arise, teaching perversions of the truth ⁹  to draw the disciples away after them.

Roma 16:17

16:17 Now I urge you, brothers and sisters, ¹⁰  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

Roma 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Kolose 2:17

2:17 these are only ¹¹  the shadow of the things to come, but the reality ¹²  is Christ! ¹³ 

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 2:8

2:8 Be careful not to allow anyone to captivate you ¹⁴  through an empty, deceitful philosophy ¹⁵  that is according to human traditions and the elemental spirits ¹⁶  of the world, and not according to Christ.

Kolose 2:18-23

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ¹⁷  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ¹⁸  2:19 He has not held fast ¹⁹  to the head from whom the whole body, supported ²⁰  and knit together through its ligaments and sinews, grows with a growth that is from God. ²¹ 

2:20 If you have died with Christ to the elemental spirits ²²  of the world, why do you submit to them as though you lived in the world? 2:21 “Do not handle! Do not taste! Do not touch!” 2:22 These are all destined to perish with use, founded as they are ²³  on human commands and teachings. ²⁴  2:23 Even though they have the appearance of wisdom ²⁵  with their self-imposed worship and false humility ²⁶  achieved by an ²⁷  unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence. ²⁸ 

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ²⁹  and for those in Laodicea, and for those who have not met me face to face. ³⁰ 

Titus 1:1-3

Salutation

1:1 From Paul, ³¹  a slave ³²  of God and apostle of Jesus Christ, to further the faith ³³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁴  1:3 But now in his own time ³⁵  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:7

1:7 For the overseer ³⁶  must be blameless as one entrusted with God’s work, ³⁷  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Titus 1:3

1:3 But now in his own time ³⁸  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁹ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁴⁰  sound teaching.

Titus 3:7

3:7 And so, ⁴¹  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ⁴² 

Titus 3:13

3:13 Make every effort to help ⁴³  Zenas the lawyer ⁴⁴  and Apollos on their way; make sure they have what they need. ⁴⁵ 

Titus 1:3

1:3 But now in his own time ⁴⁶  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:9-11

1:9 He must hold firmly to the faithful message as it has been taught, ⁴⁷  so that he will be able to give exhortation in such healthy teaching ⁴⁸  and correct those who speak against it.

1:10 For there are many ⁴⁹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁵⁰  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 3:9-11

3:9 But avoid foolish controversies, genealogies, ⁵¹  quarrels, and fights about the law, ⁵²  because they are useless and empty. 3:10 Reject a divisive person after one or two warnings. 3:11 You know ⁵³  that such a person is twisted by sin ⁵⁴  and is conscious of it himself. ⁵⁵ 

Ibrani 13:9

13:9 Do not be carried away by all sorts of strange teachings. ⁵⁶  For it is good for the heart to be strengthened by grace, not ritual meals, ⁵⁷  which have never benefited those who participated in them.

Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ⁵⁸  who instructed Balak to put a stumbling block ⁵⁹  before the people ⁶⁰  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ⁶¹ 

[30:6]  ¹ tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the Lord will be seen as a liar.

[23:28]  ² tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).

[23:28]  ³ tn Heb “Oracle of the Lord.”

[15:6]  ⁴ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[15:8]  ⁵ tn The term “heart” is a collective singular in the Greek text.

[15:9]  ⁶ sn A quotation from Isa 29:13.

[20:30]  ⁷ tn Grk “from among yourselves.”

[20:30]  ⁸ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ⁹ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[16:17]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[2:17]  ¹¹ tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

[2:17]  ¹² tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.

[2:17]  ¹³ tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”

[2:8]  ¹⁴ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ¹⁵ tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ¹⁶ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:18]  ¹⁷ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ¹⁸ tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

[2:19]  ¹⁹ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ²⁰ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ²¹ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

[2:20]  ²² tn See the note on the phrase “elemental spirits” in 2:8.

[2:22]  ²³ tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).

[2:22]  ²⁴ tn Grk “The commands and teachings of men.”

[2:23]  ²⁵ tn Grk “having a word of wisdom.”

[2:23]  ²⁶ tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinofrosunh) elsewhere in a positive sense (cf. 3:12), here the sense is negative and reflects the misguided thinking of Paul’s opponents.

[2:23]  ²⁷ tc ‡ The vast bulk of witnesses, including some important ones (א A C D F G H Ψ 075 0278 33 1881 Ï lat sy), have καί (kai) here, but the shorter reading is supported by some early and important witnesses (Ì⁴⁶ B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (afeidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA²⁷ puts καί in brackets, indicating doubts as to its authenticity.

[2:23]  ²⁸ tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timh tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61.

[2:1]  ²⁹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ³⁰ tn Grk “as many as have not seen my face in the flesh.”

[1:1]  ³¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ³⁴ tn Grk “before eternal ages.”

[1:3]  ³⁵ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:7]  ³⁶ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ³⁷ tn Grk “as God’s steward.”

[1:3]  ³⁸ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:2]  ³⁹ tn Grk “before eternal ages.”

[2:1]  ⁴⁰ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:7]  ⁴¹ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ⁴² tn Grk “heirs according to the hope of eternal life.”

[3:13]  ⁴³ tn Grk “Eagerly help.”

[3:13]  ⁴⁴ tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.

[3:13]  ⁴⁵ tn Grk “that nothing may be lacking for them.”

[1:3]  ⁴⁶ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:9]  ⁴⁷ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁴⁸ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ⁴⁹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁵⁰ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[3:9]  ⁵¹ tn Cf. 1 Tim 1:4.

[3:9]  ⁵² 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).

[3:11]  ⁵³ tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ⁵⁴ tn Grk “is perverted and is sinning.”

[3:11]  ⁵⁵ tn Grk “is sinning, being self-condemned.”

[13:9]  ⁵⁶ tn Grk “by diverse and strange teachings.”

[13:9]  ⁵⁷ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).

[2:14]  ⁵⁸ sn See Num 22-24; 31:16.

[2:14]  ⁵⁹ tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

[2:14]  ⁶⁰ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

[2:14]  ⁶¹ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”