Yeremia 27:9-10

27:9 So do not listen to your prophets or to those who claim to predict the future by divination, ¹  by dreams, by consulting the dead, ²  or by practicing magic. They keep telling you, ‘You do not need to be ³  subject to the king of Babylon.’ 27:10 Do not listen to them, ⁴  because their prophecies are lies. ⁵  Listening to them will only cause you ⁶  to be taken far away from your native land. I will drive you out of your country and you will die in exile. ⁷ 

Yeremia 27:14-17

27:14 Do not listen to the prophets who are telling you that you do not need to serve ⁸  the king of Babylon. For they are prophesying lies to you. 27:15 For I, the Lord, affirm ⁹  that I did not send them. They are prophesying lies to you. If you ¹⁰  listen to them, I will drive you and the prophets who are prophesying lies out of the land and you will all die in exile.” ¹¹ 

27:16 I also told the priests and all the people, “The Lord says, ‘Do not listen to what your prophets are saying. They are prophesying to you that ¹²  the valuable articles taken from the Lord’s temple will be brought back from Babylon very soon. ¹³  But they are prophesying a lie to you. 27:17 Do not listen to them. Be subject to the king of Babylon. Then you ¹⁴  will continue to live. Why should this city be made a pile of rubble?’” ¹⁵ 

Yeremia 29:8

29:8 “For the Lord God of Israel who rules over all ¹⁶  says, ‘Do not let the prophets or those among you who claim to be able to predict the future by divination ¹⁷  deceive you. And do not pay any attention to the dreams that you are encouraging them to dream.

Amsal 19:27

19:27 If you stop listening to ¹⁸  instruction, my child,

you will stray ¹⁹  from the words of knowledge.

Matius 7:15

A Tree and Its Fruit

7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. ²⁰ 

Matius 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ²¹ 

Kolose 1:13-15

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²²  1:14 in whom we have redemption, ²³  the forgiveness of sins.

The Supremacy of Christ

1:15 ²⁴ He is the image of the invisible God, the firstborn ²⁵  over all creation, ²⁶ 

Galatia 1:8-9

1:8 But even if we (or an angel from heaven) should preach ²⁷  a gospel contrary to the one we preached to you, ²⁸  let him be condemned to hell! ²⁹  1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ³⁰ 

Galatia 1:1

Salutation

1:1 From Paul, ³¹  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ³²  knew that the Pharisees ³³  had heard that he ³⁴  was winning ³⁵  and baptizing more disciples than John

[27:9]  ¹ sn Various means of divination are alluded to in the OT. For example, Ezek 21:26-27 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means alluded to in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10-14. The Lord had promised that he would speak to them through prophets like Moses (Deut 18:15, 18). But even prophets could lie. Hence, the Lord told them that the test of a true prophet was whether what he said came true or not (Deut 18:20-22). An example of false prophesying and the vindication of the true as opposed to the false will be given in the chapter that follows this.

[27:9]  ² sn An example of this is seen in 1 Sam 28.

[27:9]  ³ tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508-9 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.

[27:10]  ⁴ tn The words “Don’t listen to them” have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.

[27:10]  ⁵ tn Heb “they are prophesying a lie.”

[27:10]  ⁶ tn Heb “lies will result in your being taken far…” (לְמַעַן [lÿma’an] + infinitive). This is a rather clear case of the particle לְמַעַן introducing result (contra BDB 775 s.v. מַעַן note 1. There is no irony in this statement; it is a bold prediction).

[27:10]  ⁷ tn The words “out of your country” are not in the text but are implicit in the meaning of the verb. The words “in exile” are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.

[27:14]  ⁸ tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.

[27:15]  ⁹ tn Heb “oracle of the Lord.”

[27:15]  ¹⁰ sn The verbs are again plural referring to the king and his royal advisers.

[27:15]  ¹¹ tn Heb “…drive you out and you will perish, you and the prophets who are prophesying lies.”

[27:15]  sn For the fulfillment of this prophecy see Jer 39:5-7; 52:7-11; 2 Kgs 25:4-7.

[27:16]  ¹² tn Heb “don’t listen to the words of the prophets who are prophesying to you….” The sentence has been broken up for the sake of English style and one level of embedded quotes has been eliminated to ease complexity.

[27:16]  ¹³ sn This refers to the valuable articles of the temple treasury which were carried off by Nebuchadnezzar four years earlier when he carried off Jeconiah, his family, some of his nobles, and some of the cream of Judean society (2 Kgs 24:10-16, especially v. 13 and see also vv. 19-20 in the verses following).

[27:17]  ¹⁴ tn The imperative with vav (ו) here and in v. 12 after another imperative are a good example of the use of the imperative to introduce a consequence. (See GKC 324-25 §110.f and see Gen 42:18. This is a common verb in this idiom.)

[27:17]  ¹⁵ tn According to E. W. Bullinger (Figures of Speech, 954) both this question and the one in v. 13 are examples of rhetorical questions of prohibition / “don’t let this city be made a pile of rubble.”

[29:8]  ¹⁶ tn Heb “Yahweh of armies, the God of Israel.”

[29:8]  sn See study notes on 2:19 and 7:3 for the explanation of this title.

[29:8]  ¹⁷ sn See the study notes on 27:9 for this term.

[19:27]  ¹⁸ tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoa’) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.

[19:27]  ¹⁹ tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction – stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”

[7:15]  ²⁰ sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.

[7:2]  ²¹ tn Grk “by [the measure] with which you measure it will be measured to you.”

[1:13]  ²² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ²³ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ²⁴ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ²⁵ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ²⁶ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:8]  ²⁷ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ²⁸ tn Or “other than the one we preached to you.”

[1:8]  ²⁹ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ³⁰ tn See the note on this phrase in the previous verse.

[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.

[4:1]  ³² tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ³³ sn See the note on Pharisees in 1:24.

[4:1]  ³⁴ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ³⁵ tn Grk “was making.”