Luke 12:19-20

12:19 And I will say to myself, ¹  “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 ²  will be demanded back from ³  you, but who will get what you have prepared for yourself?’ ⁴ 

Luke 16:19-23

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ⁵  and fine linen and who feasted sumptuously ⁶  every day. 16:20 But at his gate lay ⁷  a poor man named Lazarus ⁸  whose body was covered with sores, ⁹  16:21 who longed to eat ¹⁰  what fell from the rich man’s table. In addition, the dogs ¹¹  came and licked ¹²  his sores.

16:22 “Now ¹³  the poor man died and was carried by the angels to Abraham’s side. ¹⁴  The ¹⁵  rich man also died and was buried. ¹⁶  16:23 And in hell, ¹⁷  as he was in torment, ¹⁸  he looked up ¹⁹  and saw Abraham far off with Lazarus at his side. ²⁰ 

Deuteronomy 6:10-12

Exhortation to Worship the Lord Exclusively

6:10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you – a land with large, fine cities you did not build, 6:11 houses filled with choice things you did not accumulate, hewn out cisterns you did not dig, and vineyards and olive groves you did not plant – and you eat your fill, 6:12 be careful not to forget the Lord who brought you out of Egypt, that place of slavery. ²¹ 

Deuteronomy 8:12-14

8:12 When you eat your fill, when you build and occupy good houses, 8:13 when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, 8:14 be sure ²²  you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery,

Deuteronomy 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ²³  I am giving ²⁴  you today so that you may live, increase in number, ²⁵  and go in and occupy the land that the Lord promised to your ancestors. ²⁶ 

Deuteronomy 25:1

25:1 If controversy arises between people, ²⁷  they should go to court for judgment. When the judges ²⁸  hear the case, they shall exonerate ²⁹  the innocent but condemn ³⁰  the guilty.

Job 21:9-13

21:9 Their houses are safe ³¹  and without fear; ³² 

and no rod of punishment ³³  from God is upon them. ³⁴ 

21:10 Their bulls ³⁵  breed ³⁶  without fail; ³⁷ 

their cows calve and do not miscarry.

21:11 They allow their children to run ³⁸  like a flock;

their little ones dance about.

21:12 They sing ³⁹  to the accompaniment of tambourine and harp,

and make merry to the sound of the flute.

21:13 They live out ⁴⁰  their years in prosperity

and go down ⁴¹  to the grave ⁴²  in peace.

Isaiah 21:4

21:4 My heart palpitates, ⁴³ 

I shake in fear; ⁴⁴ 

the twilight I desired

has brought me terror.

Isaiah 22:12-14

22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,

for shaved heads and sackcloth. ⁴⁵ 

22:13 But look, there is outright celebration! ⁴⁶ 

You say, “Kill the ox and slaughter the sheep,

eat meat and drink wine.

Eat and drink, for tomorrow we die!” ⁴⁷ 

22:14 The Lord who commands armies told me this: ⁴⁸  “Certainly this sin will not be forgiven as long as you live,” ⁴⁹  says the sovereign master, the Lord who commands armies.

Isaiah 22:1

The Lord Will Judge Jerusalem

22:1 Here is a message about the Valley of Vision: ⁵⁰ 

What is the reason ⁵¹ 

that all of you go up to the rooftops?

Isaiah 5:1-3

A Love Song Gone Sour

5:1 I ⁵²  will sing to my love –

a song to my lover about his vineyard. ⁵³ 

My love had a vineyard

on a fertile hill. ⁵⁴ 

5:2 He built a hedge around it, ⁵⁵  removed its stones,

and planted a vine.

He built a tower in the middle of it,

and constructed a winepress.

He waited for it to produce edible grapes,

but it produced sour ones instead. ⁵⁶ 

5:3 So now, residents of Jerusalem, ⁵⁷ 

people ⁵⁸  of Judah,

you decide between me and my vineyard!

[12:19]  ¹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ² 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]  ³ 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]  ⁴ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[16:19]  ⁵ 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]  ⁶ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:20]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21]  ¹⁰ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ¹¹ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

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

[16:23]  ¹⁷ 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]  ¹⁸ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁹ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ²⁰ 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.”

[6:12]  ²¹ tn Heb “out of the house of slavery” (so NASB, NRSV).

[8:14]  ²² tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.

[8:1]  ²³ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ²⁴ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ²⁵ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ²⁶ tn Heb “fathers” (also in vv. 16, 18).

[25:1]  ²⁷ tn Heb “men.”

[25:1]  ²⁸ tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ²⁹ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ³⁰ tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

[21:9]  ³¹ tn The word שָׁלוֹם (shalom, “peace, safety”) is here a substantive after a plural subject (see GKC 452 §141.c, n. 3).

[21:9]  ³² tn The form מִפָּחַד (mippakhad) is translated “without fear,” literally “from fear”; the preposition is similar to the alpha privative in Greek. The word “fear, dread” means nothing that causes fear or dread – they are peaceful, secure. See GKC 382 §119.w.

[21:9]  ³³ tn Heb “no rod of God.” The words “punishment from” have been supplied in the translation to make the metaphor understandable for the modern reader by stating the purpose of the rod.

[21:9]  ³⁴ sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.

[21:10]  ³⁵ tn Heb “his bull,” but it is meant to signify the bulls of the wicked.

[21:10]  ³⁶ tn The verb used here means “to impregnate,” and not to be confused with the verb עָבַר (’avar, “to pass over”).

[21:10]  ³⁷ tn The use of the verb גָּעַר (ga’ar) in this place is interesting. It means “to rebuke; to abhor; to loathe.” In the causative stem it means “to occasion impurity” or “to reject as loathsome.” The rabbinic interpretation is that it does not emit semen in vain, and so the meaning is it does not fail to breed (see E. Dhorme, Job, 311; R. Gordis, Job, 229).

[21:11]  ³⁸ tn The verb שָׁלַח (shalakh) means “to send forth,” but in the Piel “to release; to allow to run free.” The picture of children frolicking in the fields and singing and dancing is symbolic of peaceful, prosperous times.

[21:12]  ³⁹ tn The verb is simply “they take up [or lift up],” but the understood object is “their voices,” and so it means “they sing.”

[21:13]  ⁴⁰ tc The Kethib has “they wear out” but the Qere and the versions have יְכַלּוּ (yÿkhallu, “bring to an end”). The verb כָּלָה (kalah) means “to finish; to complete,” and here with the object “their days,” it means that they bring their life to a (successful) conclusion. Both readings are acceptable in the context, with very little difference in the overall meaning (which according to Gordis is proof the Qere does not always correct the Kethib).

[21:13]  ⁴¹ tc The MT has יֵחָתּוּ (yekhattu, “they are frightened [or broken]”), taking the verb from חָתַת (khatat, “be terrified”). But most would slightly repoint it to יֵחָתוּ (yekhatu), an Aramaism, “they go down,” from נָחַת (nakhat, “go down”). See Job 17:16.

[21:13]  ⁴² tn The word רֶגַע (rega’) has been interpreted as “in a moment” or “in peace” (on the basis of Arabic raja`a, “return to rest”). Gordis thinks this is a case of talhin – both meanings present in the mind of the writer.

[21:4]  ⁴³ tn Heb “wanders,” perhaps here, “is confused.”

[21:4]  ⁴⁴ tn Heb “shuddering terrifies me.”

[22:12]  ⁴⁵ tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.

[22:13]  ⁴⁶ tn Heb “happiness and joy.”

[22:13]  ⁴⁷ tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.

[22:14]  ⁴⁸ tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

[22:14]  ⁴⁹ tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

[22:1]  ⁵⁰ sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).

[22:1]  ⁵¹ tn Heb “What to you, then?”

[5:1]  ⁵² tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.

[5:1]  ⁵³ sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.

[5:1]  ⁵⁴ tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).

[5:2]  ⁵⁵ tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.

[5:2]  ⁵⁶ tn Heb “wild grapes,” i.e., sour ones (also in v. 4).

[5:3]  ⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:3]  ⁵⁸ tn Heb “men,” but in a generic sense.