Job 18:8-10

18:8 For he has been thrown into a net by his feet ¹ 

and he wanders into a mesh. ² 

18:9 A trap ³  seizes him by the heel;

a snare ⁴  grips him.

18:10 A rope is hidden for him ⁵  on the ground

and a trap for him ⁶  lies on the path.

Psalms 11:6

11:6 May the Lord rain down ⁷  burning coals ⁸  and brimstone ⁹  on the wicked!

A whirlwind is what they deserve! ¹⁰ 

Psalms 73:18-20

73:18 Surely ¹¹  you put them in slippery places;

you bring them down ¹²  to ruin.

73:19 How desolate they become in a mere moment!

Terrifying judgments make their demise complete! ¹³ 

73:20 They are like a dream after one wakes up. ¹⁴ 

O Lord, when you awake ¹⁵  you will despise them. ¹⁶ 

Proverbs 6:15

6:15 Therefore, his disaster will come suddenly;

in an instant ¹⁷  he will be broken, and there will be no remedy.

Proverbs 29:6

29:6 In the transgression of an evil person there is a snare, ¹⁸ 

but a righteous person can sing ¹⁹  and rejoice. ²⁰ 

Isaiah 30:13

30:13 So this sin will become your downfall.

You will be like a high wall

that bulges and cracks and is ready to collapse;

it crumbles suddenly, in a flash. ²¹ 

Luke 12:20

12:20 But God said to him, ‘You fool! This very night your life ²²  will be demanded back from ²³  you, but who will get what you have prepared for yourself?’ ²⁴ 

Luke 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ²⁵  was coming, he would not have let ²⁶  his house be broken into.

Luke 17:26-31

17:26 Just ²⁷  as it was ²⁸  in the days of Noah, ²⁹  so too it will be in the days of the Son of Man. 17:27 People ³⁰  were eating, ³¹  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ³²  the flood came and destroyed them all. ³³  17:28 Likewise, just as it was ³⁴  in the days of Lot, people ³⁵  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. ³⁶  17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, ³⁷  with his goods in the house, must not come down ³⁸  to take them away, and likewise the person in the field must not turn back.

Luke 21:34-36

Be Ready!

21:34 “But be on your guard ³⁹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ⁴⁰  21:35 For ⁴¹  it will overtake ⁴²  all who live on the face of the whole earth. ⁴³  21:36 But stay alert at all times, ⁴⁴  praying that you may have strength to escape all these things that must ⁴⁵  happen, and to stand before the Son of Man.”

Luke 21:1

The Widow’s Offering

21:1 Jesus ⁴⁶  looked up ⁴⁷  and saw the rich putting their gifts into the offering box. ⁴⁸ 

Luke 5:3

5:3 He got into ⁴⁹  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ⁵⁰  Jesus ⁵¹  sat down ⁵²  and taught the crowds from the boat.

Luke 5:2

5:2 He ⁵³  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Luke 2:12

2:12 This ⁵⁴  will be a sign ⁵⁵  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ⁵⁶ 

[18:8]  ¹ tn See Ps 25:15.

[18:8]  ² tn The word שְׂבָכָה (sÿvakhah) is used in scripture for the lattice window (2 Kgs 1:2). The Arabic cognate means “to be intertwined.” So the term could describe a net, matting, grating, or lattice. Here it would be the netting stretched over a pit.

[18:9]  ³ tn This word פָּח (pakh) specifically refers to the snare of the fowler – thus a bird trap. But its plural seems to refer to nets in general (see Job 22:10).

[18:9]  ⁴ tn This word does not occur elsewhere. But another word from the same root means “plait of hair,” and so this term has something to do with a net like a trellis or lattice.

[18:10]  ⁵ tn Heb “his rope.” The suffix must be a genitive expressing that the trap was for him, to trap him, and so an objective genitive.

[18:10]  ⁶ tn Heb “his trap.” The pronominal suffix is objective genitive here as well.

[11:6]  ⁷ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[11:6]  ⁸ tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.

[11:6]  ⁹ sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.

[11:6]  ¹⁰ tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).

[73:18]  ¹¹ tn The use of the Hebrew term אַךְ (’akh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.

[73:18]  ¹² tn Heb “cause them to fall.”

[73:19]  ¹³ tn Heb “they come to an end, they are finished, from terrors.”

[73:20]  ¹⁴ tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

[73:20]  ¹⁵ sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.

[73:20]  ¹⁶ tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.

[6:15]  ¹⁷ tn This word is a substantive that is used here as an adverbial accusative – with suddenness, at an instant.

[29:6]  ¹⁸ tn The Syriac and Tg. Prov 29:6 simplify the meaning by writing it with a passive verb: “the evil man is ensnared by his guilt.” The metaphor of the snare indicates that the evil person will be caught in his own transgression.

[29:6]  ¹⁹ tc The two verbs create some difficulty because the book of Proverbs does not usually duplicate verbs like this and because the first verb יָרוּן (yarun) is irregular. The BHS editors prefer to emend it to יָרוּץ (yaruts, “will rush”; cf. NAB “runs on joyfully”). W. McKane emends it to “exult” to form a hendiadys: “is deliriously happy” (Proverbs [OTL], 638). G. R. Driver suggests changing the word to יָדוֹן (yadon) based on two Hebrew mss and an Arabic cognate dana, “continue.” He translates it “but the righteous remains and rejoices” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 193-94). None of these changes are particularly helpful. The verb is unusual for a geminate root, but Gesenius shows several places where the same pattern can be seen in other geminate verbs (GKC 180 §67.q). In light of this it is preferable to retain the reading of the MT here.

[29:6]  ²⁰ sn These two verbs express the confidence of the righteous – they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security.

[30:13]  ²¹ tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.

[12:20]  ²² 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]  ²³ 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]  ²⁴ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:39]  ²⁵ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ²⁶ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[17:26]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ²⁸ tn Or “as it happened.”

[17:26]  ²⁹ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[17:27]  ³⁰ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ³¹ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ³³ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ³⁴ tn Or “as it happened.”

[17:28]  ³⁵ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ³⁶ 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).

[17:31]  ³⁷ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ³⁸ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[21:34]  ³⁹ tn Grk “watch out for yourselves.”

[21:34]  ⁴⁰ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[21:35]  ⁴¹ tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.

[21:35]  ⁴² tn Or “come upon.”

[21:35]  ⁴³ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

[21:36]  ⁴⁴ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁴⁵ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[21:1]  ⁴⁶ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ⁴⁷ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ⁴⁸ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[5:3]  ⁴⁹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁵² tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:2]  ⁵³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ⁵⁴ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ⁵⁵ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ⁵⁶ tn Or “a feeding trough,” see Luke 2:7.