Leviticus 11:20-21

Clean and Unclean Insects

11:20 “‘Every winged swarming thing that walks on all fours ¹  is detestable to you. 11:21 However, this you may eat from all the winged swarming things that walk on all fours, which have jointed legs ²  to hop with on the land.

Leviticus 11:41-42

11:41 Every swarming thing that swarms on the land is detestable; it must not be eaten. 11:42 You must not eat anything that crawls ³  on its belly or anything that walks on all fours or on any number of legs ⁴  of all the swarming things that swarm on the land, because they are detestable.

Psalms 10:3

10:3 Yes, ⁵  the wicked man ⁶  boasts because he gets what he wants; ⁷ 

the one who robs others ⁸  curses ⁹  and ¹⁰  rejects the Lord. ¹¹ 

Psalms 17:13-14

17:13 Rise up, Lord!

Confront him! ¹²  Knock him down! ¹³ 

Use your sword to rescue me from the wicked man! ¹⁴ 

17:14 Lord, use your power to deliver me from these murderers, ¹⁵ 

from the murderers of this world! ¹⁶ 

They enjoy prosperity; ¹⁷ 

you overwhelm them with the riches they desire. ¹⁸ 

They have many children,

and leave their wealth to their offspring. ¹⁹ 

Haggai 2:6

2:6 Moreover, the Lord who rules over all says: ‘In just a little while ²⁰  I will once again shake the sky ²¹  and the earth, the sea and the dry ground.

Luke 12:15

12:15 Then ²²  he said to them, “Watch out and guard yourself from ²³  all types of greed, ²⁴  because one’s life does not consist in the abundance of his possessions.”

Luke 16:14

More Warnings about the Pharisees

16:14 The Pharisees ²⁵  (who loved money) heard all this and ridiculed ²⁶  him.

John 6:26

6:26 Jesus replied, ²⁷  “I tell you the solemn truth, ²⁸  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ²⁹ 

John 6:66

Peter’s Confession

6:66 After this many of his disciples quit following him ³⁰  and did not accompany him ³¹  any longer.

Ephesians 4:14

4:14 So ³²  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ³³ 

Philippians 3:19

3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ³⁴ 

Colossians 3:5

3:5 So put to death whatever in your nature belongs to the earth: ³⁵  sexual immorality, impurity, shameful passion, ³⁶  evil desire, and greed which is idolatry.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 3:2-5

3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ³⁷  life) appears, then you too will be revealed in glory with him. 3:5 So put to death whatever in your nature belongs to the earth: ³⁸  sexual immorality, impurity, shameful passion, ³⁹  evil desire, and greed which is idolatry.

Hebrews 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ⁴⁰ 

[11:20]  ¹ tn Heb “the one walking on four” (cf. vv. 21-23 and 27-28).

[11:21]  ² tn Heb “which to it are lower legs from above to its feet” (reading the Qere “to it” rather than the Kethib “not”).

[11:42]  ³ tn Heb “goes” (KJV, ASV “goeth”); NIV “moves about”; NLT “slither along.” The same Hebrew term is translated “walks” in the following clause.

[11:42]  ⁴ tn Heb “until all multiplying of legs.”

[10:3]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.

[10:3]  ¹¹ 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.”

[17:13]  ¹² tn Heb “Be in front of his face.”

[17:13]  ¹³ tn Or “bring him to his knees.”

[17:13]  ¹⁴ tn Heb “rescue my life from the wicked [one] [by] your sword.”

[17:14]  ¹⁵ tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimtim, “from men”) to מִמְמִתִים (mimmitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).

[17:14]  ¹⁶ tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”

[17:14]  ¹⁷ tn Heb “their portion, in life.”

[17:14]  ¹⁸ tn Heb “and [with] your treasures you fill their belly.”

[17:14]  ¹⁹ tn Heb “they are satisfied [with] sons and leave their abundance to their children.”

[2:6]  ²⁰ tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (’od ’akhat mÿ’at hi’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.

[2:6]  ²¹ tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.

[12:15]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ²³ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ²⁴ 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.

[16:14]  ²⁵ sn See the note on Pharisees in 5:17.

[16:14]  ²⁶ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[6:26]  ²⁷ tn Grk “answered and said to them.”

[6:26]  ²⁸ tn Grk “Truly, truly, I say to you.”

[6:26]  ²⁹ tn Grk “because you ate of the loaves of bread and were filled.”

[6:66]  ³⁰ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ³¹ tn Grk “were not walking with him.”

[4:14]  ³² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ³³ tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

[3:19]  ³⁴ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[3:5]  ³⁵ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ³⁶ tn Or “lust.”

[3:4]  ³⁷ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[3:5]  ³⁸ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ³⁹ tn Or “lust.”

[13:5]  ⁴⁰ sn A quotation from Deut 31:6, 8.