Amsal 21:24

21:24 A proud ¹  and arrogant ²  person, whose name is “Scoffer,” ³ 

acts ⁴  with overbearing pride. ⁵ 

Amsal 26:20-21

26:20 Where there is no wood, a fire goes out,

and where there is no gossip, ⁶  contention ceases. ⁷ 

26:21 Like charcoal is to burning coals, and wood to fire,

so is a contentious person ⁸  to kindle strife. ⁹ 

Kejadian 21:9-10

21:9 But Sarah noticed ¹⁰  the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. ¹¹  21:10 So she said to Abraham, “Banish ¹²  that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

Nehemia 4:1-3

Opposition to the Work Continues

4:1 (3:33) ¹³  Now when Sanballat heard that we were rebuilding the wall he became angry and was quite upset. He derided the Jews, 4:2 and in the presence of his colleagues ¹⁴  and the army of Samaria ¹⁵  he said, “What are these feeble Jews doing? Will they be left to themselves? ¹⁶  Will they again offer sacrifice? Will they finish this in a day? Can they bring these burnt stones to life again from piles of dust?”

4:3 Then Tobiah the Ammonite, who was close by, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!”

Nehemia 13:28

13:28 Now one of the sons of Joiada son of Eliashib the high priest was a son-in-law of Sanballat the Horonite. So I banished him from my sight.

Mazmur 101:5

101:5 I will destroy anyone who slanders his neighbor in secret.

I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. ¹⁷ 

Matius 18:17

18:17 If ¹⁸  he refuses to listen to them, tell it to the church. If ¹⁹  he refuses to listen to the church, treat him like ²⁰  a Gentile ²¹  or a tax collector. ²² 

Matius 18:1

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”

Kolose 1:5-6

1:5 Your faith and love have arisen ²³  from the hope laid up ²⁴  for you in heaven, which you have heard about in the message of truth, the gospel ²⁵  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.

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁸ 

[21:24]  ¹ tn The word זֵד (zed, “proud”) comes from the verb זִיד (zid, “to boil up; to seethe; to act proudly [or, presumptuously].” Just as water boiling up in a pot will boil over, so the presumptuous person “oversteps” the boundaries.

[21:24]  ² tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.

[21:24]  ³ tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant – his name is scoffer” or (2) “A proud person, an arrogant person – ‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.”

[21:24]  ⁴ tn Heb “does.” The Qal active participle “does” serves as the main verb, and the subject is “proud person” in the first line.

[21:24]  ⁵ tn The expression בְּעֶבְרַת זָדוֹן (be’evrat zadon) means “in the overflow of insolence.” The genitive specifies what the overflow is; the proud deal in an overflow of pride. Cf. NIV “overweening pride”; NLT “boundless arrogance.”

[21:24]  sn The portrait in this proverb is not merely of one who is self-sufficient, but one who is insolent, scornful, and arrogant.

[26:20]  ⁶ sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention – if one takes away the cause, contention will cease (e.g., 18:8).

[26:20]  ⁷ tn Heb “becomes silent.”

[26:21]  ⁸ sn Heb “a man of contentions”; NCV, NRSV, NLT “a quarrelsome person.” The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going.

[26:21]  ⁹ tn The Pilpel infinitive construct לְחַרְחַר (lÿkharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.”

[21:9]  ¹⁰ tn Heb “saw.”

[21:9]  ¹¹ tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.

[21:9]  sn Mocking. Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).

[21:10]  ¹² tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.

[4:1]  ¹³ sn Beginning with 4:1, the verse numbers through 4:23 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:33 HT, 4:2 ET = 3:34 HT, 4:3 ET = 3:35 HT, 4:4 ET = 3:36 HT, 4:5 ET = 3:37 HT, 4:6 ET = 3:38 HT, 4:7 ET = 4:1 HT, etc., through 4:23 ET = 4:17 HT. Thus in the Hebrew Bible chap. 3 of the Book of Nehemiah has 38 verses, while chap. 4 has only 17 verses.

[4:2]  ¹⁴ tn Heb “brothers.”

[4:2]  ¹⁵ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[4:2]  ¹⁶ tc The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt. H. G. M. Williamson (Ezra, Nehemiah [WBC], 213-14) translates these words as “Will they commit their cause to God?” suggesting that MT לָהֶם (lahem, “to them”) should be emended to לֵאלֹהִים (lelohim, “to God”), a proposal also found in the apparatus of BHS. In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp’s translation is similar: “Are they going to leave it all to God?” (Ezra–Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers – if left to their own limited resources – could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation עָזַב (’azav, “to leave”) plus לְ (lÿ, “to”) to mean “commit a matter to someone,” with the sense in this verse “Will they leave the building of the fortified walls to themselves?”

[101:5]  ¹⁷ tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”

[18:17]  ¹⁸ tn Here δέ (de) has not been translated.

[18:17]  ¹⁹ tn Here δέ (de) has not been translated.

[18:17]  ²⁰ tn Grk “let him be to you as.”

[18:17]  ²¹ tn Or “a pagan.”

[18:17]  ²² sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[1:5]  ²³ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ²⁴ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ²⁵ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[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.

[1:13]  ²⁸ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).