Discovery BoxJeremiah 9:23
Context“Wise people should not boast that they are wise.
Powerful people should not boast that they are powerful. 2
Rich people should not boast that they are rich. 3
Jeremiah 13:25
Context13:25 This is your fate,
the destiny to which I have appointed you,
because you have forgotten me
and have trusted in false gods.
Psalms 40:4
Context40:4 How blessed 4 is the one 5 who trusts in the Lord 6
and does not seek help from 7 the proud or from liars! 8
Psalms 49:6-7
Context49:6 They trust 9 in their wealth
and boast 10 in their great riches.
49:7 Certainly a man cannot rescue his brother; 11
he cannot pay God an adequate ransom price 12
Psalms 52:7
Context52:7 “Look, here is the man who would not make 13 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 14
Psalms 62:8-10
Context62:8 Trust in him at all times, you people!
Pour out your hearts before him! 15
God is our shelter! (Selah)
62:9 Men are nothing but a mere breath;
human beings are unreliable. 16
When they are weighed in the scales,
all of them together are lighter than air. 17
62:10 Do not trust in what you can gain by oppression! 18
Do not put false confidence in what you can gain by robbery! 19
If wealth increases, do not become attached to it! 20
Isaiah 59:4-6
Context59:4 No one is concerned about justice; 21
no one sets forth his case truthfully.
They depend on false words 22 and tell lies;
they conceive of oppression 23
and give birth to sin.
59:5 They hatch the eggs of a poisonous snake
and spin a spider’s web.
Whoever eats their eggs will die,
a poisonous snake is hatched. 24
59:6 Their webs cannot be used for clothing;
they cannot cover themselves with what they make.
Their deeds are sinful;
they commit violent crimes. 25
Ezekiel 28:2-5
Context28:2 “Son of man, say to the prince 26 of Tyre, ‘This is what the sovereign Lord says:
“‘Your heart is proud 27 and you said, “I am a god; 28
I sit in the seat of gods, in the heart of the seas” –
yet you are a man and not a god,
though you think you are godlike. 29
28:3 Look, you are wiser than Daniel; 30
no secret is hidden from you. 31
28:4 By your wisdom and understanding you have gained wealth for yourself;
you have amassed gold and silver in your treasuries.
28:5 By your great skill 32 in trade you have increased your wealth,
and your heart is proud because of your wealth.
Hosea 10:13
Context10:13 But you have plowed wickedness;
you have reaped injustice;
you have eaten the fruit of deception.
Because you have depended on your chariots; 33
you have relied 34 on your many warriors.
Hosea 10:1
Context10:1 Israel was a fertile vine
that yielded fruit.
As his fruit multiplied,
he multiplied altars to Baal. 35
As his land prospered,
they adorned the fertility pillars.
Hosea 6:1
Context6:1 “Come on! Let’s return to the Lord!
He himself has torn us to pieces,
but he will heal us!
He has injured 36 us,
but he will bandage our wounds!
Revelation 18:7
Context18:7 As much as 37 she exalted herself and lived in sensual luxury, 38 to this extent give her torment and grief because she said to herself, 39 ‘I rule as queen and am no widow; I will never experience grief!’
[9:23] 1 sn It is not always clear why verses were placed in their present position in the editorial process of collecting Jeremiah’s sermons and the words the
[9:23] 2 tn Or “Strong people should not brag that they are strong.”
[9:23] 3 tn Heb “…in their wisdom…in their power…in their riches.”
[40:4] 4 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[40:4] 5 tn Heb “man.” See the note on the word “one” in Ps 1:1.
[40:4] 6 tn Heb “who has made the
[40:4] 7 tn Heb “and does not turn toward.”
[40:4] 8 tn Heb “those falling away toward a lie.”
[49:6] 7 tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).
[49:6] 8 tn The imperfect verbal form emphasizes their characteristic behavior.
[49:7] 10 tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew
[49:7] 11 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.
[52:7] 13 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
[52:7] 14 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
[62:8] 16 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).
[62:9] 19 tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.
[62:9] 20 tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.
[62:10] 22 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
[62:10] 23 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
[62:10] 24 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
[59:4] 25 tn Heb “no one pleads with justice.”
[59:4] 26 tn Heb “nothing”; NAB “emptiness.”
[59:4] 27 tn Or “trouble” (NIV), or “harm.”
[59:5] 28 tn Heb “that which is pressed in hatches [as] a snake.”
[59:6] 31 tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”
[28:2] 34 tn Or “ruler” (NIV, NCV).
[28:2] 36 tn Or “I am divine.”
[28:2] 37 tn Heb “and you made your heart (mind) like the heart (mind) of gods.”
[28:3] 37 sn Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in 14:14. A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14.
[28:3] 38 sn The tone here is sarcastic, reflecting the ruler’s view of himself.
[10:13] 43 tc The MT (followed by KJV, NASB) reads the enigmatic בְּדַרְכְּךָ (bÿdarkÿkha, “in your own way”) which does not seem to fit the context or the parallelism with בְּרֹב גִּבּוֹרֶיךָ (bÿrov gibborekha, “in your multitude of warriors”). The BHS editors suggest the original reading was בְרִכְבְּךָ (vÿrikhbÿkha, “in your chariots”), a reading followed by NAB, TEV. If this is correct, the textual corruption was caused by orthographic confusion between רֶכֶב (rekhev, “chariot”) and דֶּרֶכ (derekh, “way”).
[10:13] 44 tn The phrase “you have relied” does not appear in the Hebrew text, but is implied by the parallelism in the preceding line.
[10:1] 46 tn The phrase “to Baal” does not appear in the Hebrew text here, but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols”; NLT “altars of their foreign gods.”
[6:1] 49 tn “has struck”; NRSV “struck down.”
[18:7] 52 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 53 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] 54 tn Grk “said in her heart,” an idiom for saying something to oneself.
