Job 2:4

2:4 But ¹  Satan answered the Lord, “Skin for ²  skin! ³  Indeed, a man will give up ⁴  all that he has to save his life! ⁵ 

Psalms 49:17

49:17 For he will take nothing with him when he dies;

his wealth will not follow him down into the grave. ⁶ 

Psalms 73:18-20

73:18 Surely ⁷  you put them in slippery places;

you bring them down ⁸  to ruin.

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

Terrifying judgments make their demise complete! ⁹ 

73:20 They are like a dream after one wakes up. ¹⁰ 

O Lord, when you awake ¹¹  you will despise them. ¹² 

Matthew 4:8-10

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ¹³  4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship ¹⁴  me.” 4:10 Then Jesus said to him, “Go away, ¹⁵  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ¹⁶ 

Matthew 16:26

16:26 For what does it benefit a person ¹⁷  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Luke 9:25

9:25 For what does it benefit a person ¹⁸  if he gains the whole world but loses or forfeits himself?

Luke 12:19-20

12:19 And I will say to myself, ¹⁹  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ²⁰  will be demanded back from ²¹  you, but who will get what you have prepared for yourself?’ ²² 

Luke 16:19-23

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ²³  and fine linen and who feasted sumptuously ²⁴  every day. 16:20 But at his gate lay ²⁵  a poor man named Lazarus ²⁶  whose body was covered with sores, ²⁷  16:21 who longed to eat ²⁸  what fell from the rich man’s table. In addition, the dogs ²⁹  came and licked ³⁰  his sores.

16:22 “Now ³¹  the poor man died and was carried by the angels to Abraham’s side. ³²  The ³³  rich man also died and was buried. ³⁴  16:23 And in hell, ³⁵  as he was in torment, ³⁶  he looked up ³⁷  and saw Abraham far off with Lazarus at his side. ³⁸ 

Philippians 3:7-9

3:7 But these assets I have come to regard as liabilities because of Christ. 3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ³⁹  – that I may gain Christ, 3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ⁴⁰  – a righteousness from God that is in fact ⁴¹  based on Christ’s ⁴²  faithfulness. ⁴³ 

Revelation 18:7-8

18:7 As much as ⁴⁴  she exalted herself and lived in sensual luxury, ⁴⁵  to this extent give her torment and grief because she said to herself, ⁴⁶  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues ⁴⁷  in a single day: disease, ⁴⁸  mourning, ⁴⁹  and famine, and she will be burned down ⁵⁰  with fire, because the Lord God who judges her is powerful!”

[2:4]  ¹ tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.

[2:4]  ² tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.

[2:4]  ³ sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.

[2:4]  ⁴ tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).

[2:4]  ⁵ tn Heb “Indeed, all that a man has he will give for his life.”

[49:17]  ⁶ tn Heb “his glory will not go down after him.”

[73:18]  ⁷ 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]  ⁸ tn Heb “cause them to fall.”

[73:19]  ⁹ tn Heb “they come to an end, they are finished, from terrors.”

[73:20]  ¹⁰ tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

[73:20]  ¹¹ 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]  ¹² 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.

[4:8]  ¹³ tn Grk “glory.”

[4:9]  ¹⁴ tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[4:10]  ¹⁵ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ¹⁶ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[16:26]  ¹⁷ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:25]  ¹⁸ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[12:19]  ¹⁹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:20]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21]  ²⁸ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ²⁹ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ³⁴ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ³⁵ 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]  ³⁶ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ³⁷ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ³⁸ 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.”

[3:8]  ³⁹ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[3:9]  ⁴⁰ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:9]  ⁴¹ tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ⁴² tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ⁴³ tn Or “based on faith.”

[18:7]  ⁴⁴ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ⁴⁵ 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]  ⁴⁶ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  ⁴⁷ tn Grk “For this reason, her plagues will come.”

[18:8]  ⁴⁸ tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[18:8]  ⁴⁹ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ⁵⁰ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.