3:35 The wise inherit honor,
but he holds fools up 1 to public contempt. 2
11:29 The one who troubles 3 his family 4 will inherit nothing, 5
and the fool 6 will be a servant to the wise person. 7
16:19 Then I said, 8
“Lord, you give me strength and protect me.
You are the one I can run to for safety when I am in trouble. 9
Nations from all over the earth
will come to you and say,
‘Our ancestors had nothing but false gods –
worthless idols that could not help them at all. 10
23:29 “Woe to you, experts in the law 14 and you Pharisees, hypocrites! You 15 build tombs for the prophets and decorate the graves 16 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 17 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors!
23:1 Then Jesus said to the crowds and to his disciples,
1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 18 she was found to be pregnant through the Holy Spirit.
1 tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the
2 tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.
3 tn The verb עָכַר (’akhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.
4 tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).
5 tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits – nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”
6 sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.
7 tn Heb “to the wise of heart.” The noun לֵב (lev, “heart”) is an attributed genitive: “wise heart.” The term לֵב (“heart”) also functions as a synecdoche of part (= heart) for the whole (= person); see BDB 525 s.v. 7.
8 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.
9 tn Heb “O
10 tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”
11 tn Heb “that went out of our mouth.” I.e., everything we said, promised, or vowed.
12 tn Heb “sacrifice to the Queen of Heaven and pour out drink offerings to her.” The expressions have been combined to simplify and shorten the sentence. The same combination also occurs in vv. 18, 19.
13 tn Heb “saw [or experienced] no disaster/trouble/harm.”
14 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
15 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
16 tn Or perhaps “the monuments” (see L&N 7.75-76).
17 tn Grk “fathers” (so also in v. 32).
18 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).