Roma 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ¹  and boast of your relationship to God ² 

Roma 2:23

2:23 You who boast in the law dishonor God by transgressing the law!

Roma 3:27

3:27 Where, then, is boasting? ³  It is excluded! By what principle? ⁴  Of works? No, but by the principle of faith!

Roma 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Kisah Para Rasul 20:11

20:11 Then Paul ⁵  went back upstairs, ⁶  and after he had broken bread and eaten, he talked with them ⁷  a long time, until dawn. Then he left.

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ⁸  and spoken many words of encouragement ⁹  to the believers there, ¹⁰  he came to Greece, ¹¹ 

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ¹²  with him about their own religion ¹³  and about a man named Jesus ¹⁴  who was dead, whom Paul claimed ¹⁵  to be alive.

Mazmur 10:3

10:3 Yes, ¹⁶  the wicked man ¹⁷  boasts because he gets what he wants; ¹⁸ 

the one who robs others ¹⁹  curses ²⁰  and ²¹  rejects the Lord. ²² 

Mazmur 49:6

49:6 They trust ²³  in their wealth

and boast ²⁴  in their great riches.

Mazmur 52:1

Psalm 52 ²⁵ 

For the music director; a well-written song ²⁶  by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” ²⁷ 

52:1 Why do you boast about your evil plans, ²⁸  O powerful man?

God’s loyal love protects me all day long! ²⁹ 

Mazmur 94:4

94:4 They spew out threats ³⁰  and speak defiantly;

all the evildoers boast. ³¹ 

Mazmur 97:7

97:7 All who worship idols are ashamed,

those who boast about worthless idols.

All the gods bow down before him. ³² 

Kisah Para Rasul 5:36

5:36 For some time ago ³³  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ³⁴  was killed, and all who followed him were dispersed and nothing came of it. ³⁵ 

Kisah Para Rasul 5:2

5:2 He ³⁶  kept back for himself part of the proceeds with his wife’s knowledge; he brought ³⁷  only part of it and placed it at the apostles’ feet.

Kolose 1:15

The Supremacy of Christ

1:15 ³⁸ He is the image of the invisible God, the firstborn ³⁹  over all creation, ⁴⁰ 

Kolose 1:2

1:2 to the saints, the faithful ⁴¹  brothers and sisters ⁴²  in Christ, at Colossae. Grace and peace to you ⁴³  from God our Father! ⁴⁴ 

Kolose 2:4

2:4 I say this so that no one will deceive you through arguments ⁴⁵  that sound reasonable. ⁴⁶ 

Yakobus 3:5

3:5 So too the tongue is a small part of the body, ⁴⁷  yet it has great pretensions. ⁴⁸  Think ⁴⁹  how small a flame sets a huge forest ablaze.

Yakobus 4:16

4:16 But as it is, ⁵⁰  you boast in your arrogance. All such boasting is evil.

Yakobus 4:2

4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;

Pengkhotbah 2:18

Futility of Being a Workaholic

2:18 So I loathed all the fruit of ⁵¹  my effort, ⁵² 

for which I worked so hard ⁵³  on earth, ⁵⁴ 

because ⁵⁵  I must leave it ⁵⁶  behind ⁵⁷  in the hands of my successor. ⁵⁸ 

Yudas 1:16

1:16 These people are grumblers and ⁵⁹  fault-finders who go ⁶⁰  wherever their desires lead them, ⁶¹  and they give bombastic speeches, ⁶²  enchanting folks ⁶³  for their own gain. ⁶⁴ 

[2:17]  ¹ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ² tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[3:27]  ³ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

[3:27]  ⁴ tn Grk “By what sort of law?”

[20:11]  ⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁶ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ⁷ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:2]  ⁸ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ⁹ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ¹⁰ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ¹¹ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[25:19]  ¹² tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ¹³ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ¹⁴ tn Grk “a certain Jesus.”

[25:19]  ¹⁵ tn Or “asserted.”

[10:3]  ¹⁶ tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).

[10:3]  ¹⁷ tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.

[10:3]  ¹⁸ tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.

[10:3]  ¹⁹ tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.

[10:3]  ²⁰ tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.

[10:3]  ²¹ tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.

[10:3]  ²² tn Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”

[49:6]  ²³ tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).

[49:6]  ²⁴ tn The imperfect verbal form emphasizes their characteristic behavior.

[52:1]  ²⁵ sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.

[52:1]  ²⁶ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[52:1]  ²⁷ tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”

[52:1]  sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).

[52:1]  ²⁸ tn Heb “Why do you boast in evil?”

[52:1]  ²⁹ tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.

[94:4]  ³⁰ tn Heb “they gush forth [words].”

[94:4]  ³¹ tn The Hitpael of אָמַר (’amar) occurs only here (and perhaps in Isa 61:6).

[97:7]  ³² tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the Lord’s mighty theophany on those who witness it (see vv. 5, 8). Another option is to take the prefixed form in the first line as a jussive (“let all who worship idols be ashamed”) and the ambiguous form in the third line as an imperative (“All you gods, bow down before him!”; cf. NIV).

[5:36]  ³³ tn Grk “For before these days.”

[5:36]  ³⁴ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ³⁵ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:2]  ³⁶ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ³⁷ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[1:15]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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.

[1:2]  ⁴¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴³ tn Or “Grace to you and peace.”

[1:2]  ⁴⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:4]  ⁴⁵ 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]  ⁴⁶ 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.

[3:5]  ⁴⁷ tn Grk “a small member.”

[3:5]  ⁴⁸ tn Grk “boasts of great things.”

[3:5]  ⁴⁹ tn Grk “Behold.”

[4:16]  ⁵⁰ tn Grk “but now.”

[2:18]  ⁵¹ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase “hard labor”).

[2:18]  ⁵² tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (’amali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittÿnennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shello’ ’amal-bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).

[2:18]  ⁵³ tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (’amali she’ani ’amel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.

[2:18]  ⁵⁴ tn Heb “under the sun.”

[2:18]  ⁵⁵ tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (she’annikhennu, relative pronoun שֶׁ + Hiphil imperfect 1st person common singular from נוּחַ, nuakh, “to leave” + 3rd person masculine singular suffix) is causal: “Because I must leave it behind.”

[2:18]  ⁵⁶ tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).

[2:18]  ⁵⁷ tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.

[2:18]  ⁵⁸ tn Heb “to a man who will come after me.”

[1:16]  ⁵⁹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁶⁰ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁶¹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁶² tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ⁶³ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁶⁴ tn Or “to their own advantage.”