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. ¹ 

Deuteronomy 32:13-15

32:13 He enabled him ²  to travel over the high terrain of the land,

and he ate of the produce of the fields.

He provided honey for him from the cliffs, ³ 

and olive oil ⁴  from the hardest of ⁵  rocks, ⁶ 

32:14 butter from the herd

and milk from the flock,

along with the fat of lambs,

rams and goats of Bashan,

along with the best of the kernels of wheat;

and from the juice of grapes you drank wine.

Israel’s Rebellion

32:15 But Jeshurun ⁷  became fat and kicked,

you ⁸  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

Deuteronomy 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Deuteronomy 25:1

25:1 If controversy arises between people, ⁹  they should go to court for judgment. When the judges ¹⁰  hear the case, they shall exonerate ¹¹  the innocent but condemn ¹²  the guilty.

Job 20:20-23

20:20 For he knows no satisfaction in his appetite; ¹³ 

he does not let anything he desires ¹⁴  escape. ¹⁵ 

20:21 “Nothing is left for him to devour; ¹⁶ 

that is why his prosperity does not last. ¹⁷ 

20:22 In the fullness of his sufficiency, ¹⁸ 

distress ¹⁹  overtakes him.

the full force of misery will come upon him. ²⁰ 

20:23 “While he is ²¹  filling his belly,

God ²²  sends his burning anger ²³  against him,

and rains down his blows upon him. ²⁴ 

Proverbs 1:32

1:32 For the waywardness ²⁵  of the

simpletons will kill ²⁶  them,

and the careless ease ²⁷  of fools will destroy them.

Isaiah 8:13-14

8:13 You must recognize the authority of the Lord who commands armies. ²⁸ 

He is the one you must respect;

he is the one you must fear. ²⁹ 

8:14 He will become a sanctuary, ³⁰ 

but a stone that makes a person trip,

and a rock that makes one stumble –

to the two houses of Israel. ³¹ 

He will become ³²  a trap and a snare

to the residents of Jerusalem. ³³ 

Luke 12:20

12:20 But God said to him, ‘You fool! This very night your life ³⁴  will be demanded back from ³⁵  you, but who will get what you have prepared for yourself?’ ³⁶ 

Luke 16:19-25

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ³⁷  and fine linen and who feasted sumptuously ³⁸  every day. 16:20 But at his gate lay ³⁹  a poor man named Lazarus ⁴⁰  whose body was covered with sores, ⁴¹  16:21 who longed to eat ⁴²  what fell from the rich man’s table. In addition, the dogs ⁴³  came and licked ⁴⁴  his sores.

16:22 “Now ⁴⁵  the poor man died and was carried by the angels to Abraham’s side. ⁴⁶  The ⁴⁷  rich man also died and was buried. ⁴⁸  16:23 And in hell, ⁴⁹  as he was in torment, ⁵⁰  he looked up ⁵¹  and saw Abraham far off with Lazarus at his side. ⁵²  16:24 So ⁵³  he called out, ⁵⁴  ‘Father Abraham, have mercy on me, and send Lazarus ⁵⁵  to dip the tip of his finger ⁵⁶  in water and cool my tongue, because I am in anguish ⁵⁷  in this fire.’ ⁵⁸  16:25 But Abraham said, ‘Child, ⁵⁹  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. ⁶⁰ 

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁶¹  also said to the disciples, “There was a rich man who was informed of accusations ⁶²  that his manager ⁶³  was wasting ⁶⁴  his assets.

Luke 6:17-19

The Sermon on the Plain

6:17 Then ⁶⁵  he came down with them and stood on a level place. ⁶⁶  And a large number ⁶⁷  of his disciples had gathered ⁶⁸  along with ⁶⁹  a vast multitude from all over Judea, from ⁷⁰  Jerusalem, ⁷¹  and from the seacoast of Tyre ⁷²  and Sidon. ⁷³  They came to hear him and to be healed ⁷⁴  of their diseases, 6:18 and those who suffered from ⁷⁵  unclean ⁷⁶  spirits were cured. 6:19 The ⁷⁷  whole crowd was trying to touch him, because power ⁷⁸  was coming out from him and healing them all.

[6:12]  ¹ tn Heb “out of the house of slavery” (so NASB, NRSV).

[32:13]  ² tn The form of the suffix on this verbal form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. Note as well the preterites with vav (ו) consecutive that follow in the verse.

[32:13]  ³ tn Heb “he made him suck honey from the rock.”

[32:13]  ⁴ tn Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.

[32:13]  ⁵ tn Heb “flinty.”

[32:13]  ⁶ sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV “their olive trees flourished in stony ground.”

[32:15]  ⁷ tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  ⁸ tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[25:1]  ⁹ tn Heb “men.”

[25:1]  ¹⁰ tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ¹¹ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ¹² tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

[20:20]  ¹³ tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.

[20:20]  ¹⁴ tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.

[20:20]  ¹⁵ tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”

[20:21]  ¹⁶ tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.

[20:21]  ¹⁷ sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.

[20:22]  ¹⁸ tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” ZAW 75 [1963]: 88-90).

[20:22]  ¹⁹ tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.

[20:22]  ²⁰ tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (’amal, “trouble”) here.

[20:23]  ²¹ tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.

[20:23]  ²² tn “God” is understood as the subject of the judgment.

[20:23]  ²³ tn Heb “the anger of his wrath.”

[20:23]  ²⁴ tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”

[1:32]  ²⁵ 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.

[1:32]  ²⁶ 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.

[1:32]  ²⁷ 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).

[8:13]  ²⁸ tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.

[8:13]  ²⁹ tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.

[8:14]  ³⁰ tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).

[8:14]  ³¹ sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

[8:14]  ³² tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.

[8:14]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:20]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:20]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21]  ⁴² tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ⁴³ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ⁴⁸ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ⁴⁹ 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]  ⁵⁰ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ⁵¹ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ⁵² 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.”

[16:24]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁵⁴ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁵⁵ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ⁵⁶ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ⁵⁷ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ⁵⁸ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ⁵⁹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁶⁰ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:1]  ⁶¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁶² 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]  ⁶³ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁶⁴ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[6:17]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ⁶⁶ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ⁶⁷ tn Grk “large crowd.”

[6:17]  ⁶⁸ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ⁶⁹ tn Grk “and.”

[6:17]  ⁷⁰ tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:17]  ⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ⁷² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ⁷³ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  ⁷⁴ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[6:18]  ⁷⁵ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ⁷⁶ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ⁷⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ⁷⁸ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).