Exodus 20:17

20:17 “You shall not covet ¹  your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” ² 

Psalms 10:3

10:3 Yes, ³  the wicked man ⁴  boasts because he gets what he wants; ⁵ 

the one who robs others ⁶  curses ⁷  and ⁸  rejects the Lord. ⁹ 

Jeremiah 22:17

22:17 But you are always thinking and looking

for ways to increase your wealth by dishonest means.

Your eyes and your heart are set

on killing some innocent person

and committing fraud and oppression. ¹⁰ 

Habakkuk 2:9

2:9 The one who builds his house by unjust gain is as good as dead. ¹¹ 

He does this so he can build his nest way up high

and escape the clutches of disaster. ¹² 

Luke 12:15

12:15 Then ¹³  he said to them, “Watch out and guard yourself from ¹⁴  all types of greed, ¹⁵  because one’s life does not consist in the abundance of his possessions.”

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ¹⁶  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹⁷  began to speak first to his disciples, “Be on your guard against ¹⁸  the yeast of the Pharisees, ¹⁹  which is hypocrisy. ²⁰ 

Luke 6:9-11

6:9 Then ²¹  Jesus said to them, “I ask you, ²²  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ²³  looking around ²⁴  at them all, he said to the man, ²⁵  “Stretch out your hand.” The man ²⁶  did so, and his hand was restored. ²⁷  6:11 But they were filled with mindless rage ²⁸  and began debating with one another what they would do ²⁹  to Jesus.

Luke 6:2

6:2 But some of the Pharisees ³⁰  said, “Why are you ³¹  doing what is against the law ³²  on the Sabbath?”

Luke 4:10

4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ ³³ 

Titus 1:7

1:7 For the overseer ³⁴  must be blameless as one entrusted with God’s work, ³⁵  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Titus 1:1-2

Salutation

1:1 From Paul, ³⁶  a slave ³⁷  of God and apostle of Jesus Christ, to further the faith ³⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁹ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁴⁰ 

Titus 2:14-15

2:14 He ⁴¹  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ⁴²  who are eager to do good. ⁴³  2:15 So communicate these things with the sort of exhortation or rebuke ⁴⁴  that carries full authority. ⁴⁵  Don’t let anyone look down ⁴⁶  on you.

[20:17]  ¹ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

[20:17]  ² sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

[10:3]  ³ tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).

[10:3]  ⁴ tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.

[10:3]  ⁵ tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.

[10:3]  ⁶ tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.

[10:3]  ⁷ tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.

[10:3]  ⁸ tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.

[10:3]  ⁹ tn Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”

[22:17]  ¹⁰ tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.

[2:9]  ¹¹ tn Heb “Woe [to] the one who profits unjustly by evil unjust gain for his house.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

[2:9]  ¹² tn Heb “to place his nest in the heights in order to escape from the hand of disaster.”

[12:15]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹⁴ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹⁵ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:1]  ¹⁶ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹⁸ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ¹⁹ sn See the note on Pharisees in 5:17.

[12:1]  ²⁰ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[6:9]  ²¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ²² sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:10]  ²³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ²⁴ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ²⁵ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ²⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ²⁷ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:11]  ²⁸ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ²⁹ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[6:2]  ³⁰ sn See the note on Pharisees in 5:17.

[6:2]  ³¹ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ³² sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[4:10]  ³³ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[1:7]  ³⁴ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ³⁵ tn Grk “as God’s steward.”

[1:1]  ³⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ³⁹ tn Grk “before eternal ages.”

[1:2]  ⁴⁰ tn Grk “before eternal ages.”

[2:14]  ⁴¹ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ⁴² tn Or “a people who are his very own.”

[2:14]  ⁴³ tn Grk “for good works.”

[2:15]  ⁴⁴ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ⁴⁵ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ⁴⁶ tn Or “let anyone despise you”; or “let anyone disregard you.”