Amsal 24:21

24:21 Fear the Lord, my child, ¹  as well as the king,

and do not associate ²  with rebels, ³ 

Matius 17:25-27

17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, ⁴  “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons ⁵  or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ⁶  are free. 17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. ⁷  Take that and give it to them for me and you.”

Roma 13:7

13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Roma 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ⁸  and the authorities that exist have been instituted by God.

Pengkhotbah 2:17

2:17 So I loathed ⁹  life ¹⁰  because what

happens ¹¹  on earth ¹²  seems awful to me;

for all the benefits of wisdom ¹³  are futile – like chasing the wind.

[24:21]  ¹ tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.

[24:21]  ² tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (’arav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.

[24:21]  ³ tn The form rendered “rebellious” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change” – “those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.

[17:25]  ⁴ tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[17:25]  ⁵ sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.

[17:26]  ⁶ sn See the note on the phrase their sons in the previous verse.

[17:27]  ⁷ sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).

[13:1]  ⁸ tn Grk “by God.”

[2:17]  ⁹ tn Or “I hated.”

[2:17]  ¹⁰ tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.

[2:17]  ¹¹ tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.

[2:17]  ¹² tn Heb “under the sun.”

[2:17]  ¹³ tn Heb “all,” referring here to the relative advantage of wisdom.