Proverbs 1:25

1:25 because ¹  you neglected ²  all my advice,

and did not comply ³  with my rebuke,

Psalms 81:11

81:11 But my people did not obey me; ⁴ 

Israel did not submit to me. ⁵ 

Psalms 119:111

119:111 I claim your rules as my permanent possession,

for they give me joy. ⁶ 

Psalms 119:173

119:173 May your hand help me,

for I choose to obey ⁷  your precepts.

Jeremiah 8:9

8:9 Your wise men will be put to shame.

They will be dumbfounded and be brought to judgment. ⁸ 

Since they have rejected the word of the Lord,

what wisdom do they really have?

Luke 14:18-20

14:18 But one after another they all ⁹  began to make excuses. ¹⁰  The first said to him, ‘I have bought a field, ¹¹  and I must go out and see it. Please excuse me.’ ¹²  14:19 Another ¹³  said, ‘I have bought five yoke of oxen, ¹⁴  and I am going out ¹⁵  to examine them. Please excuse me.’ 14:20 Another ¹⁶  said, ‘I just got married, and I cannot come.’ ¹⁷ 

[1:25]  ¹ tn Heb “and.”

[1:25]  ² tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ³ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[81:11]  ⁴ tn Heb “did not listen to my voice.”

[81:11]  ⁵ tn The Hebrew expression אָבָה לִי (’avah liy) means “submit to me” (see Deut 13:8).

[119:111]  ⁶ tn Heb “for the joy of my heart [are] they.”

[119:173]  ⁷ tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.

[8:9]  ⁸ tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).

[14:18]  ⁹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ¹⁰ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ¹¹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ¹² sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[14:19]  ¹³ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ¹⁴ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ¹⁵ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:20]  ¹⁶ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ¹⁷ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.