1 Samuel 25:6

25:6 Then you will say to my brother, ¹  “Peace to you and your house! Peace to all that is yours!

1 Samuel 25:36

25:36 When Abigail went back to Nabal, he was holding a banquet in his house like that of the king. Nabal was having a good time ²  and was very intoxicated. She told him absolutely nothing ³  until morning’s light.

Job 21:11-15

21:11 They allow their children to run ⁴  like a flock;

their little ones dance about.

21:12 They sing ⁵  to the accompaniment of tambourine and harp,

and make merry to the sound of the flute.

21:13 They live out ⁶  their years in prosperity

and go down ⁷  to the grave ⁸  in peace.

21:14 So they say to God, ‘Turn away from us!

We do not want to ⁹  know your ways. ¹⁰ 

21:15 Who is the Almighty, that ¹¹  we should serve him?

What would we gain

if we were to pray ¹²  to him?’ ¹³ 

Psalms 17:14

17:14 Lord, use your power to deliver me from these murderers, ¹⁴ 

from the murderers of this world! ¹⁵ 

They enjoy prosperity; ¹⁶ 

you overwhelm them with the riches they desire. ¹⁷ 

They have many children,

and leave their wealth to their offspring. ¹⁸ 

Psalms 73:7

73:7 Their prosperity causes them to do wrong; ¹⁹ 

their thoughts are sinful. ²⁰ 

Ecclesiastes 11:9

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ²¹ 

and let your heart cheer you in the days of your youth.

Follow the impulses ²²  of your heart and the desires ²³  of your eyes,

but know that God will judge your motives and actions. ²⁴ 

Isaiah 5:11-12

5:11 Those who get up early to drink beer are as good as dead, ²⁵ 

those who keep drinking long after dark

until they are intoxicated with wine. ²⁶ 

5:12 They have stringed instruments, ²⁷  tambourines, flutes,

and wine at their parties.

So they do not recognize what the Lord is doing,

they do not perceive what he is bringing about. ²⁸ 

Isaiah 47:8

47:8 So now, listen to this,

O one who lives so lavishly, ²⁹ 

who lives securely,

who says to herself, ³⁰ 

‘I am unique! No one can compare to me! ³¹ 

I will never have to live as a widow;

I will never lose my children.’ ³² 

Isaiah 56:12

56:12 Each one says, ³³ 

‘Come on, I’ll get some wine!

Let’s guzzle some beer!

Tomorrow will be just like today!

We’ll have everything we want!’ ³⁴ 

Amos 6:1

The Party is over for the Rich

6:1 Woe ³⁵  to those who live in ease in Zion, ³⁶ 

to those who feel secure on Mount Samaria.

They think of themselves as ³⁷  the elite class of the best nation.

The family ³⁸  of Israel looks to them for leadership. ³⁹ 

Amos 6:4-6

6:4 They lie around on beds decorated with ivory, ⁴⁰ 

and sprawl out on their couches.

They eat lambs from the flock,

and calves from the middle of the pen.

6:5 They sing ⁴¹  to the tune of ⁴²  stringed instruments; ⁴³ 

like David they invent ⁴⁴  musical instruments.

6:6 They drink wine from sacrificial bowls, ⁴⁵ 

and pour the very best oils on themselves. ⁴⁶ 

Yet they are not concerned over ⁴⁷  the ruin ⁴⁸  of Joseph.

Luke 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ⁴⁹  and fine linen and who feasted sumptuously ⁵⁰  every day.

Luke 16:25

16:25 But Abraham said, ‘Child, ⁵¹  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. ⁵² 

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁵³  also said to the disciples, “There was a rich man who was informed of accusations ⁵⁴  that his manager ⁵⁵  was wasting ⁵⁶  his assets.

Luke 5:6

5:6 When ⁵⁷  they had done this, they caught so many fish that their nets started to tear. ⁵⁸ 

Luke 5:2

5:2 He ⁵⁹  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Luke 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁶⁰  of one shouting in the wilderness: ⁶¹ 

‘Prepare the way for the Lord,

make ⁶²  his paths straight.

Jude 1:12

1:12 These men are ⁶³  dangerous reefs ⁶⁴  at your love feasts, ⁶⁵  feasting without reverence, ⁶⁶  feeding only themselves. ⁶⁷  They are ⁶⁸  waterless ⁶⁹  clouds, carried along by the winds; autumn trees without fruit ⁷⁰  – twice dead, ⁷¹  uprooted;

Revelation 18:7

18:7 As much as ⁷²  she exalted herself and lived in sensual luxury, ⁷³  to this extent give her torment and grief because she said to herself, ⁷⁴  ‘I rule as queen and am no widow; I will never experience grief!’

[25:6]  ¹ tc The text is difficult here. The MT and most of the early versions support the reading לֶחָי (lekhai, “to life,” or “to the one who lives”). Some of the older English versions (KJV, ASV; cf. NKJV) took the expression to mean “to him who lives (in prosperity),” but this translation requires reading a good deal into the words. While the expression could have the sense of “Long life to you!” (cf. NIV, NJPS) or perhaps “Good luck to you!” this seems somewhat redundant in light of the salutation that follows in the context. The Latin Vulgate has fratribus meis (“to my brothers”), which suggests that Jerome understood the Hebrew word to have an alef that is absent in the MT (i.e., לֶאֱחָי, le’ekhay). Jerome’s plural, however, remains a problem, since in the context David is addressing a single individual, namely Nabal, and not a group. However, it is likely that the Vulgate witnesses to a consonantal Hebrew text that is to be preferred here, especially if the word were to be revocalized as a singular rather than a plural. While it is impossible to be certain about this reading, the present translation essentially follows the Vulgate in reading “my brother” (so also NJB; cf. NAB, RSV, NRSV).

[25:36]  ² tn Heb “and the heart of Nabal was good upon him”; NASB, NRSV “Nabal’s heart was merry within him”; NIV “he was in high spirits”; NCV, TEV “was in a good mood”; CEV “was very drunk and feeling good.”

[25:36]  ³ tn Heb “and she did not tell him a thing, small or large.”

[21:11]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[21:14]  ⁹ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ¹⁰ sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[21:15]  ¹¹ tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”

[21:15]  ¹² tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.

[21:15]  ¹³ tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.

[17:14]  ¹⁴ tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimtim, “from men”) to מִמְמִתִים (mimmitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).

[17:14]  ¹⁵ tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”

[17:14]  ¹⁶ tn Heb “their portion, in life.”

[17:14]  ¹⁷ tn Heb “and [with] your treasures you fill their belly.”

[17:14]  ¹⁸ tn Heb “they are satisfied [with] sons and leave their abundance to their children.”

[73:7]  ¹⁹ tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.

[73:7]  ²⁰ tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).

[11:9]  ²¹ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ²² tn Heb “walk in the ways of your heart.”

[11:9]  ²³ tn Heb “the sight.”

[11:9]  ²⁴ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.

[5:11]  ²⁵ tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”

[5:11]  ²⁶ tn Heb “[who] delay until dark, [until] wine enflames them.”

[5:12]  ²⁷ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ²⁸ tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).

[47:8]  ²⁹ tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”

[47:8]  ³⁰ tn Heb “the one who says in her heart.”

[47:8]  ³¹ tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.

[47:8]  ³² tn Heb “I will not live [as] a widow, and I will not know loss of children.”

[56:12]  ³³ tn The words “each one says” are supplied in the translation for clarification.

[56:12]  ³⁴ tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.

[6:1]  ³⁵ tn On the Hebrew term הוֹי (hoy; “ah, woe”) as a term of mourning, see the notes in 5:16, 18.

[6:1]  ³⁶ sn Zion is a reference to Jerusalem.

[6:1]  ³⁷ tn The words “They think of themselves as” are supplied in the translation for clarification. In the Hebrew text the term נְקֻבֵי (nÿquvey; “distinguished ones, elite”) is in apposition to the substantival participles in the first line.

[6:1]  ³⁸ tn Heb “house.”

[6:1]  ³⁹ tn Heb “comes to them.”

[6:4]  ⁴⁰ tn Heb “beds of ivory.”

[6:5]  ⁴¹ tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”

[6:5]  ⁴² tn Heb “upon the mouth of,” that is, “according to.”

[6:5]  ⁴³ sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).

[6:5]  ⁴⁴ tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khoshvu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).

[6:6]  ⁴⁵ sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).

[6:6]  ⁴⁶ tn Heb “with the best of oils they anoint [themselves].”

[6:6]  ⁴⁷ tn Or “not sickened by.”

[6:6]  ⁴⁸ sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.

[16:19]  ⁴⁹ 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]  ⁵⁰ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:25]  ⁵¹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁵² tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:1]  ⁵³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁵⁴ 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]  ⁵⁵ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁵⁶ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[5:6]  ⁵⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁵⁸ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:2]  ⁵⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[3:4]  ⁶⁰ tn Or “A voice.”

[3:4]  ⁶¹ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁶² tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[1:12]  ⁶³ tn Grk “these are the men who are.”

[1:12]  ⁶⁴ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ⁶⁵ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ⁶⁶ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ⁶⁷ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ⁶⁸ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ⁶⁹ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁷⁰ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ⁷¹ tn Grk “having died twice.”

[18:7]  ⁷² tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ⁷³ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  ⁷⁴ tn Grk “said in her heart,” an idiom for saying something to oneself.