Proverbs 10:28

10:28 The hope ¹  of the righteous is joy,

but the expectation of the wicked will remain unfulfilled. ² 

Proverbs 11:7

11:7 When a wicked person dies, his expectation perishes, ³ 

and the hope of his strength ⁴  perishes. ⁵ 

Luke 16:24-26

16:24 So ⁶  he called out, ⁷  ‘Father Abraham, have mercy on me, and send Lazarus ⁸  to dip the tip of his finger ⁹  in water and cool my tongue, because I am in anguish ¹⁰  in this fire.’ ¹¹  16:25 But Abraham said, ‘Child, ¹²  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹³  16:26 Besides all this, ¹⁴  a great chasm ¹⁵  has been fixed between us, ¹⁶  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

[10:28]  ¹ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

[10:28]  ² tn Heb “will perish”; NAB “comes to nought.”

[11:7]  ³ tn The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.

[11:7]  ⁴ tc There are several suggested changes for this word אוֹנִים (’onim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it “who practice crookedness,” deriving it from the first root which means “wickedness.”

[11:7]  ⁵ tc The LXX adds an antithesis to this: “When the righteous dies, hope does not perish.” The LXX translators wanted to see the hope of the righteous fulfilled in the world to come.

[16:24]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁷ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁸ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ⁹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹⁰ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹¹ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ¹² tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹³ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ¹⁴ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁵ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁶ tn Grk “between us and you.”