Matius 22:29

22:29 Jesus ¹  answered them, “You are deceived, ²  because you don’t know the scriptures or the power of God.

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ³  for this reason, because you don’t know the scriptures or the power of God?

Markus 12:27

12:27 He is not the God of the dead but of the living. ⁴  You are badly mistaken!”

Galatia 6:7

6:7 Do not be deceived. God will not be made a fool. ⁵  For a person ⁶  will reap what he sows,

Kolose 2:4

2:4 I say this so that no one will deceive you through arguments ⁷  that sound reasonable. ⁸ 

Kolose 2:8

2:8 Be careful not to allow anyone to captivate you ⁹  through an empty, deceitful philosophy ¹⁰  that is according to human traditions and the elemental spirits ¹¹  of the world, and not according to Christ.

Kolose 2:2

2:2 My goal is that ¹²  their hearts, having been knit together ¹³  in love, may be encouraged, and that ¹⁴  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ¹⁵ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁶  sound teaching.

[22:29]  ¹ tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[22:29]  ² tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[12:24]  ³ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[12:27]  ⁴ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[6:7]  ⁵ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ⁶ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[2:4]  ⁷ tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”

[2:4]  ⁸ sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.

[2:8]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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).

[2:2]  ¹² tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ¹³ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ¹⁴ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ¹⁵ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:1]  ¹⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).