Pengkhotbah 8:9

8:9 While applying ¹  my mind ²  to everything ³  that happens in this world, ⁴  I have seen all this:

Sometimes one person ⁵  dominates ⁶  other people ⁷  to their harm. ⁸ 

Kejadian 13:5-11

13:5 Now Lot, who was traveling ⁹  with Abram, also had ¹⁰  flocks, herds, and tents. 13:6 But the land could ¹¹  not support them while they were living side by side. ¹²  Because their possessions were so great, they were not able to live ¹³  alongside one another. 13:7 So there were quarrels ¹⁴  between Abram’s herdsmen and Lot’s herdsmen. ¹⁵  (Now the Canaanites and the Perizzites were living in the land at that time.) ¹⁶ 

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ¹⁷  13:9 Is not the whole land before you? Separate yourself now from me. If you go ¹⁸  to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

13:10 Lot looked up and saw ¹⁹  the whole region ²⁰  of the Jordan. He noticed ²¹  that all of it was well-watered (before the Lord obliterated ²²  Sodom and Gomorrah) ²³  like the garden of the Lord, like the land of Egypt, ²⁴  all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled ²⁵  toward the east.

So the relatives separated from each other. ²⁶ 

Kejadian 14:16

14:16 He retrieved all the stolen property. ²⁷  He also brought back his nephew Lot and his possessions, as well as the women and the rest of ²⁸  the people.

Kejadian 19:14

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ²⁹  He said, “Quick, get out of this place because the Lord is about to destroy ³⁰  the city!” But his sons-in-law thought he was ridiculing them. ³¹ 

Kejadian 19:26

19:26 But Lot’s ³²  wife looked back longingly ³³  and was turned into a pillar of salt.

Kejadian 19:31-38

19:31 Later the older daughter said ³⁴  to the younger, “Our father is old, and there is no man anywhere nearby ³⁵  to have sexual relations with us, ³⁶  according to the way of all the world. 19:32 Come, let’s make our father drunk with wine ³⁷  so we can have sexual relations ³⁸  with him and preserve ³⁹  our family line through our father.” ⁴⁰ 

19:33 So that night they made their father drunk with wine, ⁴¹  and the older daughter ⁴²  came and had sexual relations with her father. ⁴³  But he was not aware that she had sexual relations with him and then got up. ⁴⁴  19:34 So in the morning the older daughter ⁴⁵  said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. ⁴⁶  Then you go and have sexual relations with him so we can preserve our family line through our father.” ⁴⁷  19:35 So they made their father drunk ⁴⁸  that night as well, and the younger one came and had sexual relations with him. ⁴⁹  But he was not aware that she had sexual relations with him and then got up. ⁵⁰ 

19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter ⁵¹  gave birth to a son and named him Moab. ⁵²  He is the ancestor of the Moabites of today. 19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. ⁵³  He is the ancestor of the Ammonites of today.

Amsal 1:11-13

1:11 If they say, “Come with us!

We will ⁵⁴  lie in wait ⁵⁵  to shed blood; ⁵⁶ 

we will ambush ⁵⁷  an innocent person ⁵⁸  capriciously. ⁵⁹ 

1:12 We will swallow them alive ⁶⁰  like Sheol, ⁶¹ 

those full of vigor ⁶²  like those going down to the Pit.

1:13 We will seize ⁶³  all kinds ⁶⁴  of precious wealth;

we will fill our houses with plunder. ⁶⁵ 

Amsal 1:19

1:19 Such ⁶⁶  are the ways ⁶⁷  of all who gain profit unjustly; ⁶⁸ 

it ⁶⁹  takes away the life ⁷⁰  of those who obtain it! ⁷¹ 

Amsal 1:32

1:32 For the waywardness ⁷²  of the

simpletons will kill ⁷³  them,

and the careless ease ⁷⁴  of fools will destroy them.

Amsal 11:4

11:4 Wealth does not profit in the day of wrath, ⁷⁵ 

but righteousness delivers from mortal danger. ⁷⁶ 

Amsal 11:24-25

11:24 One person is generous ⁷⁷  and yet grows more wealthy, ⁷⁸ 

but another withholds more than he should ⁷⁹  and comes to poverty. ⁸⁰ 

11:25 A generous person ⁸¹  will be enriched, ⁸² 

and the one who provides water ⁸³  for others ⁸⁴  will himself be satisfied. ⁸⁵ 

Yesaya 2:20

2:20 At that time ⁸⁶  men will throw

their silver and gold idols,

which they made for themselves to worship, ⁸⁷ 

into the caves where rodents and bats live, ⁸⁸ 

Yesaya 32:6-8

32:6 For a fool speaks disgraceful things; ⁸⁹ 

his mind plans out sinful deeds. ⁹⁰ 

He commits godless deeds ⁹¹ 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ⁹² 

and gives the thirsty nothing to drink. ⁹³ 

32:7 A deceiver’s methods are evil; ⁹⁴ 

he dreams up evil plans ⁹⁵ 

to ruin the poor with lies,

even when the needy are in the right. ⁹⁶ 

32:8 An honorable man makes honorable plans;

his honorable character gives him security. ⁹⁷ 

Zefanya 1:18

1:18 Neither their silver nor their gold will be able to deliver them

in the day of the Lord’s angry judgment.

The whole earth ⁹⁸  will be consumed by his fiery wrath. ⁹⁹ 

Indeed, ¹⁰⁰  he will bring terrifying destruction ¹⁰¹  on all who live on the earth.” ¹⁰² 

Lukas 12:16-21

12:16 He then ¹⁰³  told them a parable: ¹⁰⁴  “The land of a certain rich man produced ¹⁰⁵  an abundant crop, 12:17 so ¹⁰⁶  he thought to himself, ¹⁰⁷  ‘What should I do, for I have nowhere to store my crops?’ ¹⁰⁸  12:18 Then ¹⁰⁹  he said, ‘I ¹¹⁰  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, ¹¹¹  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ¹¹²  will be demanded back from ¹¹³  you, but who will get what you have prepared for yourself?’ ¹¹⁴  12:21 So it is with the one who stores up riches for himself, ¹¹⁵  but is not rich toward God.”

Lukas 16:1-13

The Parable of the Clever Steward

16:1 Jesus ¹¹⁶  also said to the disciples, “There was a rich man who was informed of accusations ¹¹⁷  that his manager ¹¹⁸  was wasting ¹¹⁹  his assets. 16:2 So ¹²⁰  he called the manager ¹²¹  in and said to him, ‘What is this I hear about you? ¹²²  Turn in the account of your administration, ¹²³  because you can no longer be my manager.’ 16:3 Then ¹²⁴  the manager said to himself, ‘What should I do, since my master is taking my position ¹²⁵  away from me? I’m not strong enough to dig, ¹²⁶  and I’m too ashamed ¹²⁷  to beg. 16:4 I know ¹²⁸  what to do so that when I am put out of management, people will welcome me into their homes.’ ¹²⁹  16:5 So ¹³⁰  he contacted ¹³¹  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man ¹³²  replied, ‘A hundred measures ¹³³  of olive oil.’ The manager ¹³⁴  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ¹³⁵  16:7 Then he said to another, ‘And how much do you owe?’ The second man ¹³⁶  replied, ‘A hundred measures ¹³⁷  of wheat.’ The manager ¹³⁸  said to him, ‘Take your bill, and write eighty.’ ¹³⁹  16:8 The ¹⁴⁰  master commended the dishonest ¹⁴¹  manager because he acted shrewdly. ¹⁴²  For the people ¹⁴³  of this world are more shrewd in dealing with their contemporaries ¹⁴⁴  than the people ¹⁴⁵  of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ¹⁴⁶  so that when it runs out you will be welcomed ¹⁴⁷  into the eternal homes. ¹⁴⁸ 

16:10 “The one who is faithful in a very little ¹⁴⁹  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy ¹⁵⁰  in handling worldly wealth, ¹⁵¹  who will entrust you with the true riches? ¹⁵²  16:12 And if you haven’t been trustworthy ¹⁵³  with someone else’s property, ¹⁵⁴  who will give you your own ¹⁵⁵ ? 16:13 No servant can serve two masters, for either he will hate ¹⁵⁶  the one and love the other, or he will be devoted to the one and despise ¹⁵⁷  the other. You cannot serve God and money.” ¹⁵⁸ 

Lukas 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ¹⁵⁹  and fine linen and who feasted sumptuously ¹⁶⁰  every day.

Lukas 16:22-23

16:22 “Now ¹⁶¹  the poor man died and was carried by the angels to Abraham’s side. ¹⁶²  The ¹⁶³  rich man also died and was buried. ¹⁶⁴  16:23 And in hell, ¹⁶⁵  as he was in torment, ¹⁶⁶  he looked up ¹⁶⁷  and saw Abraham far off with Lazarus at his side. ¹⁶⁸ 

Lukas 18:22-23

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ¹⁶⁹  and give the money ¹⁷⁰  to the poor, ¹⁷¹  and you will have treasure ¹⁷²  in heaven. Then ¹⁷³  come, follow me.” 18:23 But when the man ¹⁷⁴  heard this he became very sad, ¹⁷⁵  for he was extremely wealthy.

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹⁷⁶  to the poor, and if ¹⁷⁷  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 19:1

Jesus and Zacchaeus

19:1 Jesus ¹⁷⁸  entered Jericho ¹⁷⁹  and was passing through it.

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ¹⁸⁰  so that he will be able to give exhortation in such healthy teaching ¹⁸¹  and correct those who speak against it.

1:10 For there are many ¹⁸²  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹⁸³ 

Yakobus 2:5-7

2:5 Listen, my dear brothers and sisters! ¹⁸⁴  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 2:6 But you have dishonored the poor! ¹⁸⁵  Are not the rich oppressing you and dragging you into the courts? 2:7 Do they not blaspheme the good name of the one you belong to? ¹⁸⁶ 

Yakobus 5:1-4

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ¹⁸⁷  over the miseries that are coming on you. 5:2 Your riches have rotted and your clothing has become moth-eaten. 5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! ¹⁸⁸  5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts.

[8:9]  ¹ tn The term נָתוֹן (naton, Qal infinitive absolute from נָתַן , natan, “to give”) is a verbal use of the infinitive absolute, used with vav to indicate an action that took place simultaneous to the main verb (see IBHS 596-97 §35.5.2d). Thus, the clause וְנָתוֹן אֶת־לִבִּי (vÿnaton ’et-libbi, “while applying my mind…”) indicates contemporaneous action to the clause, “All this I have seen” (אֶת־כָּל־זֶה רָאִיתִי, ’et-kol-zeh ra’iti). This is view is taken by several translations: “All this I have seen, having applied my mind to” (NEB); “All this I observed while applying my mind to” (RSV); “All this I saw, as I applied my mind to” (NIV); “All this I saw, as thoughtfully I pondered” (Moffatt). On the other hand, the LXX vav is taken in a coordinating sense (“and”) and the infinitive absolute as an independent verb: Και συμπαν τουτο εἰδον, και ἐδωκα την καρδιαν μου εἰς (“I saw all this, and I applied my heart to”). This reading is adopted by other English versions: “All this I have seen, and applied my heart” (KJV); “All these things I considered and I applied my mind” (NAB); “All this have I seen, and applied my heart unto” (ASV); “All this I have seen and applied my mind to” (NASB); “All these things I observed; I noted” (NJPS).

[8:9]  ² tn Heb “my heart.”

[8:9]  ³ tn Heb “every work”; or “every deed.”

[8:9]  ⁴ tn Heb “that is done under the sun.” The phrase “that is done under the sun” (אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ, ’asher na’asah takhat hashamesh) is an idiom for “what happens in this world” or “on the earth” (BDB 1039 s.v. שֶׁמֶשׁ 4.c). Moffatt renders this idiom, “what goes on within this world.”

[8:9]  ⁵ tn Heb “the man.” The article on הָאָדָם (ha’adam, “the man”) can be taken in a particularizing sense (“one person”) or in a collective sense as humankind as a whole (“humankind”); see HALOT 14 s.v. I אָדָם 1; BDB 9 s.v. אָדָם 2. So LXX: “All the things in which man has power over [his fellow] man to afflict him.” This is adopted by the RSV (“man lords it over man to his hurt”); NJPS (“men still had authority over men to treat them unjustly”); Moffatt (“men have power over their fellows, power to injure them”); MLB (“man has mastery over another to harm him”); and YLT (“man hath ruled over man to his own evil”). On the other hand, 8:1-9 focuses on the absolute power of the king, so the referent of הָאָדָם is probably the king. The article functions in an individualizing, particularizing sense. The particularization of הָאָדָם is reflected in many English versions: “one man” (KJV, ASV, NEB, NAB, Douay), “a man” (NASB, NIV), and “one person” (NRSV).

[8:9]  ⁶ tn The verb שָׁלַט (shalat) denotes “to domineer; to dominate; to lord it over” (HALOT 1522 s.v. שׁלט; BDB 1020 s.v. שָׁלַט). The English versions have: “rule over” (KJV, YLT, Douay), “have power over” (NEB, ASV), “lord it over” (RSV, NIV), “have authority over” (NJPS), “exercise authority over” (NASB, NRSV); “have mastery over” (MLB); “tyrannize” (NAB).

[8:9]  ⁷ tn Heb “man.” The word “other” does not appear in the Hebrew text, but is supplied in the translation for clarity. The singular noun אָדָם (’adam, “man”) functions as a collective singular, connoting “men, people” (cf. HALOT 14 s.v. אָדָם 1; BDB 9 s.v. אָדָם 2). The absence of the article might suggest an indefinite rather than an individual, particular sense.

[8:9]  ⁸ tn Heb “a man exercises power over [another] man to his harm” [or “to his own harm”]. The 3rd person masculine singular singular pronominal suffix לוֹ (lo, “to his”) may refer to the antecedent אָדָם (’adam, “man” or “men”), being understood either in a singular sense (so NEB, RSV, NRSV, NAB, ASV, NASB) or in a collective sense (Moffatt, NJPS, NIV margin). However, the antecedent might be הָאָדם (ha’adam, “[one] man” = the king) with the suffix functioning reflexively: “to his own harm” (KJV, ASV margin, YLT, Douay, NIV).

[13:5]  ⁹ tn Heb “was going.”

[13:5]  ¹⁰ tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.

[13:6]  ¹¹ tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

[13:6]  ¹² tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

[13:6]  ¹³ tn The same infinitive occurs here, serving as the object of the verb.

[13:7]  ¹⁴ tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

[13:7]  ¹⁵ sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

[13:7]  ¹⁶ tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

[13:8]  ¹⁷ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[13:9]  ¹⁸ tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

[13:10]  ¹⁹ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ²⁰ tn Or “plain”; Heb “circle.”

[13:10]  ²¹ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ²² sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ²³ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ²⁴ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[13:11]  ²⁵ tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

[13:11]  ²⁶ tn Heb “a man from upon his brother.”

[13:11]  sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.

[14:16]  ²⁷ tn The word “stolen” is supplied in the translation for clarification.

[14:16]  ²⁸ tn The phrase “the rest of “ has been supplied in the translation for clarification.

[19:14]  ²⁹ sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  ³⁰ tn The Hebrew active participle expresses an imminent action.

[19:14]  ³¹ tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[19:26]  ³² tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.

[19:26]  ³³ tn The Hebrew verb means “to look intently; to gaze” (see 15:5).

[19:26]  sn Longingly. Lot’s wife apparently identified with the doomed city and thereby showed lack of respect for God’s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom.

[19:31]  ³⁴ tn Heb “and the firstborn said.”

[19:31]  ³⁵ tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.

[19:31]  ³⁶ tn Heb “to enter upon us.” This is a euphemism for sexual relations.

[19:32]  ³⁷ tn Heb “drink wine.”

[19:32]  ³⁸ tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.

[19:32]  ³⁹ tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.

[19:32]  ⁴⁰ tn Heb “and we will keep alive from our father descendants.”

[19:32]  sn For a discussion of the cultural background of the daughters’ desire to preserve our family line see F. C. Fensham, “The Obliteration of the Family as Motif in the Near Eastern Literature,” AION 10 (1969): 191-99.

[19:33]  ⁴¹ tn Heb “drink wine.”

[19:33]  ⁴² tn Heb “the firstborn.”

[19:33]  ⁴³ tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.

[19:33]  ⁴⁴ tn Heb “and he did not know when she lay down and when she arose.”

[19:34]  ⁴⁵ tn Heb “the firstborn.”

[19:34]  ⁴⁶ tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”

[19:34]  ⁴⁷ tn Heb “And go, lie down with him and we will keep alive from our father descendants.”

[19:35]  ⁴⁸ tn Heb “drink wine.”

[19:35]  ⁴⁹ tn Heb “lied down with him.”

[19:35]  ⁵⁰ tn Heb “And he did not know when she lied down and when she arose.”

[19:37]  ⁵¹ tn Heb “the firstborn.”

[19:37]  ⁵² sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.

[19:38]  ⁵³ sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.

[1:11]  ⁵⁴ tn This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.

[1:11]  ⁵⁵ tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).

[1:11]  ⁵⁶ tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).

[1:11]  ⁵⁷ tn Heb “lie in hiding.”

[1:11]  ⁵⁸ tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.

[1:11]  ⁵⁹ tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.

[1:12]  ⁶⁰ tn Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.

[1:12]  ⁶¹ tn The noun שְׁאוֹל (shÿ’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”

[1:12]  ⁶² tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder a person who is full of vigor.

[1:13]  ⁶³ tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.

[1:13]  ⁶⁴ tn Heb “all wealth of preciousness.”

[1:13]  ⁶⁵ tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”

[1:19]  ⁶⁶ tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.

[1:19]  ⁶⁷ tc The MT reads אָרְחוֹת (’orkhot, “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (’akharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.

[1:19]  ⁶⁸ tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (boysea’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsa’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity.

[1:19]  sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.

[1:19]  ⁶⁹ tn The subject of the verb is the noun בָּצַע (“unjust gain”), which is also the referent of the 3rd person masculine singular suffix on בְּעָלָיו (bÿ’alav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.

[1:19]  ⁷⁰ tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).

[1:19]  ⁷¹ tn Heb “its owners.”

[1:32]  ⁷² tn Heb “turning away” (so KJV). The term מְשׁוּבַת (mÿshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.

[1:32]  ⁷³ sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.

[1:32]  ⁷⁴ tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).

[11:4]  ⁷⁵ sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.

[11:4]  ⁷⁶ tn Heb “from death.”

[11:24]  ⁷⁷ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

[11:24]  ⁷⁸ tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

[11:24]  ⁷⁹ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ⁸⁰ tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

[11:25]  ⁸¹ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  ⁸² tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  ⁸³ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  ⁸⁴ tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  ⁸⁵ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

[2:20]  ⁸⁶ tn Or “in that day” (KJV).

[2:20]  ⁸⁷ tn Or “bow down to.”

[2:20]  ⁸⁸ tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsa^a, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

[32:6]  ⁸⁹ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ⁹⁰ tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ⁹¹ tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ⁹² tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ⁹³ tn Heb “and the drink of the thirsty he causes to fail.”

[32:7]  ⁹⁴ tn Heb “as for a deceiver, his implements [or “weapons”] are evil.”

[32:7]  ⁹⁵ tn Or “he plans evil things”; NIV “he makes up evil schemes.”

[32:7]  ⁹⁶ tn Heb “to ruin the poor with words of falsehood, even when the needy speak what is just.”

[32:8]  ⁹⁷ tn Heb “and he upon honorable things stands.”

[1:18]  ⁹⁸ tn Or “land” (cf. NEB). This same word also occurs at the end of the present verse.

[1:18]  ⁹⁹ tn Or “passion”; traditionally, “jealousy.”

[1:18]  ¹⁰⁰ tn Or “for.”

[1:18]  ¹⁰¹ tn Heb “complete destruction, even terror, he will make.”

[1:18]  ¹⁰² tn It is not certain where the Lord’s words end and the prophet’s words begin. It is possible that Zephaniah begins speaking in the middle of v. 17 or at the beginning of v. 18 (note the third person pronouns referring to the Lord).

[12:16]  ¹⁰³ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ¹⁰⁴ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ¹⁰⁵ tn Or “yielded a plentiful harvest.”

[12:17]  ¹⁰⁶ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ¹⁰⁷ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ¹⁰⁸ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:18]  ¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ¹¹⁰ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:19]  ¹¹¹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ¹¹² tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ¹¹³ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ¹¹⁴ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:21]  ¹¹⁵ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[16:1]  ¹¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹¹⁷ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹¹⁸ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹¹⁹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:2]  ¹²⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ¹²¹ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ¹²² sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ¹²³ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3]  ¹²⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ¹²⁵ tn Grk “the stewardship,” “the management.”

[16:3]  ¹²⁶ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ¹²⁷ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[16:4]  ¹²⁸ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ¹²⁹ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:5]  ¹³⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ¹³¹ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[16:6]  ¹³² tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ¹³³ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ¹³⁴ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ¹³⁵ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[16:7]  ¹³⁶ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ¹³⁷ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ¹³⁸ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ¹³⁹ sn The percentage of reduction may not be as great because of the change in material.

[16:8]  ¹⁴⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹⁴¹ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ¹⁴² sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ¹⁴³ tn Grk “sons” (an idiom).

[16:8]  ¹⁴⁴ tn Grk “with their own generation.”

[16:8]  ¹⁴⁵ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:9]  ¹⁴⁶ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ¹⁴⁷ sn The passive refers to the welcome of heaven.

[16:9]  ¹⁴⁸ tn Grk “eternal tents” (as dwelling places).

[16:10]  ¹⁴⁹ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:11]  ¹⁵⁰ tn Or “faithful.”

[16:11]  ¹⁵¹ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ¹⁵² sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ¹⁵³ tn Or “faithful.”

[16:12]  ¹⁵⁴ tn Grk “have not been faithful with what is another’s.”

[16:12]  ¹⁵⁵ tn Grk “what is your own.”

[16:13]  ¹⁵⁶ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ¹⁵⁷ tn Or “and treat [the other] with contempt.”

[16:13]  ¹⁵⁸ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[16:19]  ¹⁵⁹ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ¹⁶⁰ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:22]  ¹⁶¹ tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:22]  ¹⁶² tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ¹⁶³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ¹⁶⁴ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ¹⁶⁵ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ¹⁶⁶ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁶⁷ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ¹⁶⁸ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[18:22]  ¹⁶⁹ sn See Luke 14:33.

[18:22]  ¹⁷⁰ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ¹⁷¹ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ¹⁷² sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ¹⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[18:23]  ¹⁷⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ¹⁷⁵ tn Or “very distressed” (L&N 25.277).

[19:8]  ¹⁷⁶ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ¹⁷⁷ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:1]  ¹⁷⁸ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ¹⁷⁹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[1:9]  ¹⁸⁰ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ¹⁸¹ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ¹⁸² tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹⁸³ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[2:5]  ¹⁸⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:6]  ¹⁸⁵ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

[2:7]  ¹⁸⁶ tn Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).

[5:1]  ¹⁸⁷ tn Or “wail”; Grk “crying aloud.”

[5:3]  ¹⁸⁸ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”