Psalms 25:13

25:13 They experience his favor; ¹ 

their descendants ²  inherit the land. ³ 

Psalms 59:15

59:15 They wander around looking for something to eat;

they refuse to sleep until they are full. ⁴ 

Psalms 109:10

109:10 May his children ⁵  roam around begging,

asking for handouts as they leave their ruined home! ⁶ 

Psalms 112:2

112:2 His descendants ⁷  will be powerful on the earth;

the godly ⁸  will be blessed.

Genesis 17:7

17:7 I will confirm ⁹  my covenant as a perpetual ¹⁰  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ¹¹ 

Job 15:23

15:23 he wanders about – food for vultures; ¹² 

he knows that the day of darkness is at hand. ¹³ 

Proverbs 13:22

13:22 A benevolent ¹⁴  person leaves an inheritance ¹⁵  for his grandchildren, ¹⁶ 

but the wealth of a sinner is stored up for the righteous. ¹⁷ 

Luke 1:53-55

1:53 he has filled the hungry with good things, ¹⁸  and has sent the rich away empty. ¹⁹ 

1:54 He has helped his servant Israel, remembering ²⁰  his mercy, ²¹ 

1:55 as he promised ²²  to our ancestors, ²³  to Abraham and to his descendants ²⁴  forever.”

[25:13]  ¹ tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).

[25:13]  ² tn Or “offspring”; Heb “seed.”

[25:13]  ³ tn Or “earth.”

[59:15]  ⁴ tn Heb “if they are not full, they stay through the night.”

[109:10]  ⁵ tn Or “sons.”

[109:10]  ⁶ tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (vÿdoreshu, “and seek”) to יְגֹרְשׁוּ (yÿgoreshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shi’elu, “and beg”) in the preceding line.

[112:2]  ⁷ tn Or “offspring”; Heb “seed.”

[112:2]  ⁸ tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.

[17:7]  ⁹ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ¹⁰ tn Or “as an eternal.”

[17:7]  ¹¹ tn Heb “to be to you for God and to your descendants after you.”

[15:23]  ¹² tn The MT has “he wanders about for food – where is it?” The LXX has “he has been appointed for food for vultures,” reading אַיָּה (’ayyah, “vulture”) for אַיֵּה (’ayyeh, “where is it?”). This would carry on the thought of the passage – he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in נֹדֵד (noded, “wandering”) such as נִתַּן (nittan, “is given”), נוֹעַד (no’ad, “is appointed”), נוֹדַע (noda’, “is known”), or something similar. The latter involves no major change in consonants. While the MT “wandering” may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has “and he has been appointed for food for vultures.”

[15:23]  ¹³ tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is “he knows that a day of darkness is fixed in his hand,” i.e., is certain. Many commentators move “day of darkness” to the next verse, following the LXX. Then, suggestions have been offered for נָכוֹן (nakhon, “ready”), such as נֵכֶר (nekher, “disaster”); and for בְּיָדוֹ (bÿyado, “in his hand”) a number of ideas – לְאֵיד (lÿ’ed, “calamity”) or פִּידוֹ (pido, “his disaster”). Wright takes this last view and renders it “he knows that misfortune is imminent,” leaving the “day of darkness” to the next verse.

[13:22]  ¹⁴ tn Heb “good.”

[13:22]  ¹⁵ sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

[13:22]  ¹⁶ tn Heb “the children of children.”

[13:22]  ¹⁷ sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

[1:53]  ¹⁸ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ¹⁹ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[1:54]  ²⁰ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ²¹ tn Or “his [God’s] loyal love.”

[1:55]  ²² tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ²³ tn Grk “fathers.”

[1:55]  ²⁴ tn Grk “his seed” (an idiom for offspring or descendants).