Ulangan 28:5

28:5 Your basket and your mixing bowl will be blessed.

Mazmur 69:22

69:22 May their dining table become a trap before them!

May it be a snare for that group of friends! ¹ 

Amsal 1:32

1:32 For the waywardness ²  of the

simpletons will kill ³  them,

and the careless ease ⁴  of fools will destroy them.

Hagai 1:6

1:6 You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’” ⁵ 

Zakharia 5:3-4

5:3 The speaker went on to say, “This is a curse ⁶  traveling across the whole earth. For example, according to the curse whoever steals ⁷  will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.” 5:4 “I will send it out,” says the Lord who rules over all, “and it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.”

Maleakhi 2:2

2:2 If you do not listen and take seriously ⁸  the need to honor my name,” says the Lord who rules over all, “I will send judgment ⁹  on you and turn your blessings into curses – indeed, I have already done so because you are not taking it to heart.

Lukas 16:25

16:25 But Abraham said, ‘Child, ¹⁰  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. ¹¹ 

[69:22]  ¹ tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).

[1:32]  ² tn Heb “turning away” (so KJV). The term מְשׁוּבַת (mÿshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.

[1:32]  ³ sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.

[1:32]  ⁴ tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).

[1:6]  ⁵ tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tsÿror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”

[5:3]  ⁶ tn The Hebrew word translated “curse” (אָלָה, ’alah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21).

[5:3]  ⁷ sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.

[2:2]  ⁸ tn Heb “and if you do not place upon [the] heart”; KJV, NAB, NRSV “lay it to heart.”

[2:2]  ⁹ tn Heb “the curse” (so NASB, NRSV); NLT “a terrible curse.”

[16:25]  ¹⁰ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹¹ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.