Matius 21:41

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Ratapan 2:6

ו (Vav)

2:6 He destroyed his temple ¹  as if it were a vineyard; ² 

he destroyed his appointed meeting place.

The Lord has made those in Zion forget

both the festivals and the Sabbaths. ³ 

In his fierce anger ⁴  he has spurned ⁵ 

both king and priest.

Hosea 2:9

2:9 Therefore, I will take back ⁶  my grain during the harvest time ⁷ 

and my new wine when it ripens; ⁸ 

I will take away my wool and my flax

which I had provided ⁹  in order to clothe her. ¹⁰ 

Lukas 10:42

10:42 but one thing ¹¹  is needed. Mary has chosen the best ¹²  part; it will not be taken away from her.”

Lukas 12:19-21

12:19 And I will say to myself, ¹³  “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 ¹⁴  will be demanded back from ¹⁵  you, but who will get what you have prepared for yourself?’ ¹⁶  12:21 So it is with the one who stores up riches for himself, ¹⁷  but is not rich toward God.”

Lukas 16:1-3

The Parable of the Clever Steward

16:1 Jesus ¹⁸  also said to the disciples, “There was a rich man who was informed of accusations ¹⁹  that his manager ²⁰  was wasting ²¹  his assets. 16:2 So ²²  he called the manager ²³  in and said to him, ‘What is this I hear about you? ²⁴  Turn in the account of your administration, ²⁵  because you can no longer be my manager.’ 16:3 Then ²⁶  the manager said to himself, ‘What should I do, since my master is taking my position ²⁷  away from me? I’m not strong enough to dig, ²⁸  and I’m too ashamed ²⁹  to beg.

Lukas 16:20-25

16:20 But at his gate lay ³⁰  a poor man named Lazarus ³¹  whose body was covered with sores, ³²  16:21 who longed to eat ³³  what fell from the rich man’s table. In addition, the dogs ³⁴  came and licked ³⁵  his sores.

16:22 “Now ³⁶  the poor man died and was carried by the angels to Abraham’s side. ³⁷  The ³⁸  rich man also died and was buried. ³⁹  16:23 And in hell, ⁴⁰  as he was in torment, ⁴¹  he looked up ⁴²  and saw Abraham far off with Lazarus at his side. ⁴³  16:24 So ⁴⁴  he called out, ⁴⁵  ‘Father Abraham, have mercy on me, and send Lazarus ⁴⁶  to dip the tip of his finger ⁴⁷  in water and cool my tongue, because I am in anguish ⁴⁸  in this fire.’ ⁴⁹  16:25 But Abraham said, ‘Child, ⁵⁰  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. ⁵¹ 

Yohanes 11:48

11:48 If we allow him to go on in this way, ⁵²  everyone will believe in him, and the Romans will come and take away our sanctuary ⁵³  and our nation.”

Wahyu 2:5

2:5 Therefore, remember from what high state ⁵⁴  you have fallen and repent! Do ⁵⁵  the deeds you did at the first; ⁵⁶  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ⁵⁷ 

[2:6]  ¹ tn Heb “His booth.” The noun שׂךְ (sokh, “booth,” BDB 968 s.v.) is a hapax legomenon (term that appears only once in the Hebrew OT), but it is probably an alternate spelling of the more common noun סֻכָּה (sukkah, “booth”) which is used frequently of temporary shelters and booths (e.g., Neh 8:15) (BDB 697 s.v. סֻכָּה). Related to the verb שָׂכַךְ (sakhakh, “to weave”), it refers to a temporary dwelling constructed of interwoven boughs. This is a figurative description of the temple, as the parallel term מוֹעֲדוֹ (mo’ado, “his tabernacle” or “his appointed meeting place”) makes clear. Jeremiah probably chose this term to emphasize the frailty of the temple, and its ease of destruction. Contrary to the expectation of Jerusalem, it was only a temporary dwelling of the Lord – its permanence cut short due to sin of the people.

[2:6]  ² tc The MT reads כַּגַּן (kaggan, “like a garden”). The LXX reads ὡς ἄμπελον (Jw" ampelon) which reflects כְּגֶפֶן (kÿgefen, “like a vineyard”). Internal evidence favors כְּגֶפֶן (kÿgefen) because God’s judgment is often compared to the destruction of a vineyard (e.g., Job 15:33; Isa 34:4; Ezek 15:2, 6). The omission of פ (pe) is easily explained due to the similarity in spelling between כְּגֶפֶן (kÿgefen) and כַּגַּן (kaggan).

[2:6]  ³ tn Heb “The Lord has caused to be forgotten in Zion both appointed festival and Sabbath.” The verb שִׁכַּח (shikkakh, “to cause someone to forget”), Piel perfect 3rd person masculine singular from שָׁכַח (shakhakh, “to forget”) is used figuratively. When people forget “often the neglect of obligations is in view” (L. C. Allen, NIDOTTE 4:104). When people forget the things of God, they are in disobedience and often indicted for ignoring God or neglecting their duties to him (Deut 4:23, 31; 6:12; 8:11, 19; 26:13; 31:21; 32:18; Judg 3:7; 1 Sam 12:9; 2 Kgs 17:38; Is 49:14; 51:13; 65:11; Jer 18:15; Exek 23:35; Hos 4:6). The irony is that the one to whom worship is due has made it so that people must neglect it. Most English versions render this in a metonymical sense: “the Lord has brought to an end in Zion appointed festival and sabbath” (RSV), “[he] did away with festivals and Sabbaths” (CEV), “he has put an end to holy days and Sabbaths” (TEV), “the Lord has ended…festival and sabbath” (NJPS), “the Lord has abolished…festivals and sabbath” (NRSV). Few English versions employ the gloss “remember”: “the Lord hath caused the solemn feasts and sabbaths to be forgotten” (KJV) and “the Lord has made Zion forget her appointed feasts and her sabbaths”(NIV).

[2:6]  ⁴ tn Heb “In the fury of his anger” (זַעַם־אפּוֹ, za’am-’appo). The genitive noun אפּוֹ (’appo, “his anger”) functions as an attributed genitive with the construct noun זַעַם (za’am, “fury, rage”): “his furious anger.”

[2:6]  ⁵ tn The verb נָאַץ (na’ats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (na’ats) in the LXX (παροξύνω, paroxunw) also conveys emotion beyond a decision to reject.

[2:9]  ⁶ tn Heb “I will return and I will take.” The two verbs joined with vav conjunction form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h): אָשׁוּב וְלָקַחְתִּי (’ashuv vÿlaqakhti) means “I will take back.”

[2:9]  ⁷ tn Heb “in its time” (so NAB, NRSV).

[2:9]  ⁸ tn Heb “in its season” (so NAB, NASB, NRSV).

[2:9]  ⁹ tn The words “which I had provided” are not in the Hebrew text, but are supplied in the translation for stylistic reasons; cf. NIV “intended to cover.”

[2:9]  ¹⁰ tn Heb “to cover her nakedness” (so KJV and many other English versions); TEV “for clothing.”

[2:9]  sn This announcement of judgment is extremely ironic and forcefully communicates poetic justice: The punishment will fit the crime. The Israelites were literally uncovering their nakedness in temple prostitution in the Baal fertility cult rituals. Yahweh will, in effect, give them what they wanted (nakedness) but not in the way they wanted it: Yahweh will withhold the agricultural fertility they sought from Baal which would lead to nakedness caused by impoverishment.

[10:42]  ¹¹ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ¹² tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[12:19]  ¹³ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹⁹ 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]  ²⁰ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ²¹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:2]  ²² tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²³ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁴ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²⁵ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3]  ²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ²⁷ tn Grk “the stewardship,” “the management.”

[16:3]  ²⁸ 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]  ²⁹ 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.

[16:20]  ³⁰ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

[16:20]  ³¹ sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

[16:20]  ³² tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21]  ³³ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ³⁴ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ³⁵ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[16:22]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ³⁹ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ⁴⁰ 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]  ⁴¹ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ⁴² tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ⁴³ 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.”

[16:24]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁴⁵ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ⁴⁹ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ⁵⁰ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁵¹ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[11:48]  ⁵² tn Grk “If we let him do thus.”

[11:48]  ⁵³ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[2:5]  ⁵⁴ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ⁵⁵ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ⁵⁶ tn Or “you did formerly.”

[2:5]  ⁵⁷ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.