Ayub 18:19

18:19 He has neither children nor descendants ¹  among his people,

no survivor in those places he once stayed. ² 

Yeremia 17:11

17:11 The person who gathers wealth by unjust means

is like the partridge that broods over eggs but does not hatch them. ³ 

Before his life is half over he will lose his ill-gotten gains. ⁴ 

At the end of his life it will be clear he was a fool.” ⁵ 

Lukas 16:24-25

16:24 So ⁶  he called out, ⁷  ‘Father Abraham, have mercy on me, and send Lazarus ⁸  to dip the tip of his finger ⁹  in water and cool my tongue, because I am in anguish ¹⁰  in this fire.’ ¹¹  16:25 But Abraham said, ‘Child, ¹²  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹³ 

[18:19]  ¹ tn The two words נִין (nin, “offspring”) and נֶכֶד (nekhed, “posterity”) are always together and form an alliteration. This is hard to capture in English, but some have tried: Moffatt had “son and scion,” and Tur-Sinai had “breed or brood.” But the words are best simply translated as “lineage and posterity” or as in the NIV “offspring or descendants.”

[18:19]  ² tn Heb “in his sojournings.” The verb גּוּר (gur) means “to reside; to sojourn” temporarily, without land rights. Even this word has been selected to stress the temporary nature of his stay on earth.

[17:11]  ³ tn The meaning of this line is somewhat uncertain. The word translated “broods over” occurs only here and Isa 34:15. It is often defined on the basis of an Aramaic cognate which means “to gather” with an extended meaning of “to gather together under her to hatch.” Many commentators go back to a Rabbinic explanation that the partridge steals the eggs of other birds and hatches them out only to see the birds depart when they recognize that she is not the mother. Modern studies question the validity of this zoologically. Moreover, W. L. Holladay contests the validity on the basis of the wording “and she does hatch them” (Heb “bring them to birth”). See W. L. Holladay, Jeremiah (Hermeneia), 1:498, and see also P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 229. The point of the comparison is that the rich gather their wealth but they do not get to see the fruits of it.

[17:11]  ⁴ tn The Hebrew text merely says “it.” But the antecedent might be ambiguous in English so the reference to wealth gained by unjust means is here reiterated for clarity.

[17:11]  ⁵ tn Heb “he will be [= prove to be] a fool.”

[16:24]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁷ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁸ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ⁹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹⁰ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹¹ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ¹² tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹³ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.