2 Samuel 15:31

15:31 Now David ¹  had been told, “Ahithophel has sided with the conspirators who are with Absalom. So David prayed, ²  “Make the advice of Ahithophel foolish, O Lord!”

2 Samuel 17:14

17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided ³  to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.

2 Samuel 17:23

17:23 When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave ⁴  of his father.

Yesaya 19:12-14

19:12 But where, oh where, are your wise men? ⁵ 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

19:13 The officials of Zoan are fools,

the officials of Memphis ⁶  are misled;

the rulers ⁷  of her tribes lead Egypt astray.

19:14 The Lord has made them undiscerning; ⁸ 

they lead Egypt astray in all she does,

so that she is like a drunk sliding around in his own vomit. ⁹ 

Yesaya 29:14

29:14 Therefore I will again do an amazing thing for these people –

an absolutely extraordinary deed. ¹⁰ 

Wise men will have nothing to say,

the sages will have no explanations.” ¹¹ 

Yesaya 29:1

Ariel is Besieged

29:1 Ariel is as good as dead ¹²  –

Ariel, the town David besieged! ¹³ 

Keep observing your annual rituals,

celebrate your festivals on schedule. ¹⁴ 

Kolose 1:19-20

1:19 For God ¹⁵  was pleased to have all his ¹⁶  fullness dwell ¹⁷  in the Son ¹⁸ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁹  whether things on earth or things in heaven.

[15:31]  ¹ tc The translation follows 4QSam^a, part of the Greek tradition, the Syriac Peshitta, Targum, and Vulgate uldavid in reading “and to David,” rather than MT וְדָוִד (vÿdavid, “and David”). As Driver points out, the Hebrew verb הִגִּיד (higgid, “he related”) never uses the accusative for the person to whom something is told (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 316).

[15:31]  ² tn Heb “said.”

[17:14]  ³ tn Heb “commanded.”

[17:23]  ⁴ tc The Greek recensions of Origen and Lucian have here “house” for “grave.”

[19:12]  ⁵ tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[19:13]  ⁶ tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”

[19:13]  ⁷ tn Heb “the cornerstone.” The singular form should be emended to a plural.

[19:14]  ⁸ tn Heb “the Lord has mixed into her midst a spirit of blindness.”

[19:14]  ⁹ tn Heb “like the going astray of a drunkard in his vomit.”

[29:14]  ¹⁰ tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.

[29:14]  ¹¹ tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

[29:1]  ¹² tn Heb “Woe [to] Ariel.” The meaning of the name “Ariel” is uncertain. The name may mean “altar hearth” (see v. 2) or, if compound, “lion of God.” The name is used here as a title for Mount Zion/Jerusalem (see v. 8).

[29:1]  ¹³ tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.”

[29:1]  ¹⁴ tn Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.

[1:19]  ¹⁵ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ¹⁶ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ¹⁷ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ¹⁸ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ¹⁹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.