Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ¹  Achan son of Carmi, son of Zabdi, ²  son of Zerah, from the tribe of Judah, stole some of the riches. ³  The Lord was furious with the Israelites. ⁴ 

Ayub 20:15

20:15 The wealth that he consumed ⁵  he vomits up,

God will make him throw it out ⁶  of his stomach.

Amsal 15:27

15:27 The one who is greedy for gain ⁷  troubles ⁸  his household, ⁹ 

but whoever hates bribes ¹⁰  will live.

Pengkhotbah 5:13

Materialism Thwarts Enjoyment of Life

5:13 Here is ¹¹  a misfortune ¹²  on earth ¹³  that I have seen:

Wealth hoarded by its owner to his own misery.

Yehezkiel 22:13-14

22:13 “‘See, I strike my hands together ¹⁴  at the dishonest profit you have made, and at the bloodshed ¹⁵  they have done among you. 22:14 Can your heart endure, ¹⁶  or can your hands be strong when I deal with you? ¹⁷  I, the Lord, have spoken, and I will do it!

Yehezkiel 22:1

The Sins of Jerusalem

22:1 The word of the Lord came to me:

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ¹⁸  so that he will be able to give exhortation in such healthy teaching ¹⁹  and correct those who speak against it.

1:10 For there are many ²⁰  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ²¹ 

[7:1]  ¹ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ² tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ³ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ⁴ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:1]  sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.

[20:15]  ⁵ tn Heb “swallowed.”

[20:15]  ⁶ tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”); but since wealth is the subject there is a disinheritance meant here.

[15:27]  ⁷ tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseakh batsa’) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.

[15:27]  ⁸ sn The participle “troubles” (עֹכֵר, ’okher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25).

[15:27]  ⁹ tn Heb “his house.”

[15:27]  ¹⁰ tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22-24).

[5:13]  ¹¹ tn Heb “there is.” The term יֵשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (e.g., Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).

[5:13]  ¹² tn The noun רָעָה (ra’ah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase רָעָה רַבָּה (ra’ah rabbah) connotes “grave injustice” or “great misfortune” (Eccl 2:17; 5:12, 15; 6:1; 10:5).

[5:13]  ¹³ tn Heb “under the sun.”

[22:13]  ¹⁴ sn This gesture apparently expresses mourning and/or anger (see 6:11; 21:14, 17).

[22:13]  ¹⁵ tn Heb “the blood which was in you.”

[22:14]  ¹⁶ tn Heb “stand.” The heart here stands for the emotions; Jerusalem would panic in the face of God’s judgment.

[22:14]  ¹⁷ tn Heb “in the days when I act against you.”

[1:9]  ¹⁸ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ¹⁹ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ²⁰ 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]  ²¹ 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”).