11:34 So the name of that place was called Kibroth Hattaavah, 2 because there they buried the people that craved different food. 3
22:22 Then God’s anger was kindled 4 because he went, and the angel of the Lord stood in the road to oppose 5 him. Now he was riding on his donkey and his two servants were with him.
1:32 For the waywardness 6 of the
simpletons will kill 7 them,
and the careless ease 8 of fools will destroy them.
16:19 “There was a rich man who dressed in purple 9 and fine linen and who feasted sumptuously 10 every day. 16:20 But at his gate lay 11 a poor man named Lazarus 12 whose body was covered with sores, 13 16:21 who longed to eat 14 what fell from the rich man’s table. In addition, the dogs 15 came and licked 16 his sores.
16:22 “Now 17 the poor man died and was carried by the angels to Abraham’s side. 18 The 19 rich man also died and was buried. 20 16:23 And in hell, 21 as he was in torment, 22 he looked up 23 and saw Abraham far off with Lazarus at his side. 24
1 tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.
2 sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.
3 tn The words “different food” are implied, and are supplied in the translation for clarity.
4 sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.
5 tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).
6 tn Heb “turning away” (so KJV). The term מְשׁוּבַת (mÿshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
7 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
8 tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).
9 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.
10 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
11 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).
12 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.
13 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
14 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
15 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
16 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.
17 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.
18 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).
19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
20 sn The shorter description suggests a different fate, which is confirmed in the following verses.
21 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).
22 sn Hades is a place of torment, especially as one knows that he is separated from God.
23 tn Grk “he lifted up his eyes” (an idiom).
24 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.”