Amsal 1:7
Konteks1:7 Fearing the Lord 1 is the beginning 2 of moral knowledge, 3
but 4 fools 5 despise 6 wisdom and instruction. 7
Amsal 1:22
Konteks1:22 “How long will you simpletons 8 love naiveté? 9
How long 10 will mockers 11 delight 12 in mockery 13
and fools 14 hate knowledge?
Amsal 1:29
Konteks1:29 Because 15 they hated moral knowledge, 16
and did not choose to fear the Lord, 17
Yohanes 3:19-20
Konteks3:19 Now this is the basis for judging: 18 that the light has come into the world and people 19 loved the darkness rather than the light, because their deeds were evil. 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 8:45-47
Konteks8:45 But because I am telling you 20 the truth, you do not believe me. 8:46 Who among you can prove me guilty 21 of any sin? 22 If I am telling you 23 the truth, why don’t you believe me? 8:47 The one who belongs to 24 God listens and responds 25 to God’s words. You don’t listen and respond, 26 because you don’t belong to God.” 27
Roma 1:28
Konteks1:28 And just as they did not see fit to acknowledge God, 28 God gave them over to a depraved mind, to do what should not be done. 29
Roma 1:2
Konteks1:2 This gospel 30 he promised beforehand through his prophets in the holy scriptures,
Roma 2:10-12
Konteks2:10 but 31 glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law 32 will also perish apart from the law, and all who have sinned under the law will be judged by the law.
Roma 2:2
Konteks2:2 Now we know that God’s judgment is in accordance with truth 33 against those who practice such things.
Titus 1:3-4
Konteks1:3 But now in his own time 34 he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!
[1:7] 1 tn Heb “fear of the
[1:7] 2 tn The noun רֵאשִׁית (re’shit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the
[1:7] 3 tn Heb “knowledge.” The noun דָּעַת (da’at, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).
[1:7] 4 tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.
[1:7] 5 tn The term אֱוִיל (’evil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).
[1:7] 6 tn The verb of בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.
[1:7] 7 sn Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).
[1:22] 8 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.
[1:22] 9 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
[1:22] 10 tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.
[1:22] 11 sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
[1:22] 12 tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.
[1:22] 13 tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
[1:22] 14 sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).
[1:29] 15 tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.
[1:29] 16 tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.
[1:29] 17 tn Heb “the fear of the
[3:19] 18 tn Or “this is the reason for God judging,” or “this is how judgment works.”
[3:19] 19 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
[8:45] 20 tn Or “because I tell you.”
[8:46] 21 tn Or “can convict me.”
[8:46] 22 tn Or “of having sinned”; Grk “of sin.”
[8:46] 23 tn Or “if I tell you.”
[8:47] 25 tn Grk “to God hears” (in the sense of listening to something and responding to it).
[8:47] 26 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
[8:47] 27 tn Grk “you are not of God.”
[1:28] 28 tn Grk “and just as they did not approve to have God in knowledge.”
[1:28] 29 tn Grk “the things that are improper.”
[1:2] 30 tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.
[2:10] 31 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
[2:12] 32 sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.
[2:2] 33 tn Or “based on truth.”
[1:3] 34 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.