Jeremiah 15:17
Context15:17 I did not spend my time in the company of other people,
laughing and having a good time.
I stayed to myself because I felt obligated to you 1
and because I was filled with anger at what they had done.
Psalms 26:4
Context26:4 I do not associate 2 with deceitful men,
or consort 3 with those who are dishonest. 4
Ecclesiastes 7:2-4
Context7:2 It is better to go to a funeral 5
than a feast. 6
For death 7 is the destiny 8 of every person, 9
and the living should 10 take this 11 to heart.
7:3 Sorrow 12 is better than laughter,
because sober reflection 13 is good for the heart. 14
7:4 The heart of the wise is in the house of mourning,
but the heart of fools is in the house of merrymaking. 15
Isaiah 22:12-14
Context22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,
for shaved heads and sackcloth. 16
22:13 But look, there is outright celebration! 17
You say, “Kill the ox and slaughter the sheep,
eat meat and drink wine.
Eat and drink, for tomorrow we die!” 18
22:14 The Lord who commands armies told me this: 19 “Certainly this sin will not be forgiven as long as you live,” 20 says the sovereign master, the Lord who commands armies.
Amos 6:4-6
Context6:4 They lie around on beds decorated with ivory, 21
and sprawl out on their couches.
They eat lambs from the flock,
and calves from the middle of the pen.
6:5 They sing 22 to the tune of 23 stringed instruments; 24
like David they invent 25 musical instruments.
6:6 They drink wine from sacrificial bowls, 26
and pour the very best oils on themselves. 27
Yet they are not concerned over 28 the ruin 29 of Joseph.
Matthew 24:38
Context24:38 For in those days before the flood, people 30 were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.
Luke 17:27-29
Context17:27 People 31 were eating, 32 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 33 the flood came and destroyed them all. 34 17:28 Likewise, just as it was 35 in the days of Lot, people 36 were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. 37
Luke 17:1
Context17:1 Jesus 38 said to his disciples, “Stumbling blocks are sure to come, but woe 39 to the one through whom they come!
Colossians 1:11
Context1:11 being strengthened with all power according to his glorious might for the display of 40 all patience and steadfastness, joyfully
Ephesians 5:11
Context5:11 Do not participate in the unfruitful deeds of darkness, but rather 41 expose them. 42
[15:17] 1 tn Heb “because of your hand.”
[26:4] 3 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:4] 4 tn Heb “[those who] conceal themselves.”
[7:2] 5 tn Heb “house of mourning.” The phrase refers to a funeral where the deceased is mourned.
[7:2] 6 tn Heb “house of drinking”; or “house of feasting.” The Hebrew noun מִשְׁתֶּה (mishteh) can denote (1) “feast; banquet,” occasion for drinking-bouts (1 Sam 25:36; Isa 5:12; Jer 51:39; Job 1:5; Esth 2:18; 5:14; 8:17; 9:19) or (2) “drink” (exilic/postexilic – Ezra 3:7; Dan 1:5, 8, 16); see HALOT 653 s.v. מִשְׁתֶּה 4; BDB 1059 s.v. שָׁתַה.
[7:2] 7 tn Heb “it”; the referent (“death”) has been specified in the translation for clarity.
[7:2] 8 tn Heb “the end.” The noun סוֹף (sof) literally means “end; conclusion” (HALOT 747 s.v. סוֹף 1; BDB 693 s.v. סוֹף). It is used in this context in reference to death, as the preceding phrase “house of mourning” (i.e., funeral) suggests.
[7:2] 9 tn Heb “all men” or “every man.”
[7:2] 10 tn The imperfect tense verb יִתֵּן, yitten (from נָתָן, natan, “to give”) functions in a modal sense, denoting obligation, that is, the subject’s obligatory or necessary conduct: “should” or “ought to” (see R. J. Williams, Hebrew Syntax, 31-32, §172; IBHS 508-9 §31.4g).
[7:2] 11 tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
[7:3] 12 tn NEB suggests “grief”; NJPS, “vexation.”
[7:3] 13 tn Heb “in sadness of face there is good for the heart.”
[7:3] 14 tn Or possibly “Though the face is sad, the heart may be glad.”
[7:4] 15 sn The expression the house of merrymaking refers to a banquet where those who attend engage in self-indulgent feasting and riotous drinking.
[22:12] 16 tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.
[22:13] 17 tn Heb “happiness and joy.”
[22:13] 18 tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.
[22:14] 19 tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”
[22:14] 20 tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.
[6:4] 21 tn Heb “beds of ivory.”
[6:5] 22 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] 23 tn Heb “upon the mouth of,” that is, “according to.”
[6:5] 24 sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).
[6:5] 25 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] 26 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] 27 tn Heb “with the best of oils they anoint [themselves].”
[6:6] 28 tn Or “not sickened by.”
[6:6] 29 sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.
[24:38] 30 tn Grk “they,” but in an indefinite sense, “people.”
[17:27] 31 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
[17:27] 32 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
[17:27] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:27] 34 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
[17:28] 35 tn Or “as it happened.”
[17:28] 36 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
[17:29] 37 sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
[17:1] 38 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[17:1] 39 sn See Luke 6:24-26.
[1:11] 40 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
[5:11] 41 tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”