Yesaya 22:13-14

22:13 But look, there is outright celebration! ¹ 

You say, “Kill the ox and slaughter the sheep,

eat meat and drink wine.

Eat and drink, for tomorrow we die!” ² 

22:14 The Lord who commands armies told me this: ³  “Certainly this sin will not be forgiven as long as you live,” ⁴  says the sovereign master, the Lord who commands armies.

Mazmur 10:6

10:6 He says to himself, ⁵ 

“I will never ⁶  be upended,

because I experience no calamity.” ⁷ 

Amsal 23:35

23:35 You will say, ⁸  “They have struck me, but I am not harmed!

They beat me, but I did not know it! ⁹ 

When will I awake? I will look for another drink.” ¹⁰ 

Amsal 27:1

27:1 Do not boast ¹¹  about tomorrow; ¹² 

for you do not know ¹³  what a day may bring forth.

Yeremia 18:18

Jeremiah Petitions the Lord to Punish Those Who Attack Him

18:18 Then some people ¹⁴  said, “Come on! Let us consider how to deal with Jeremiah! ¹⁵  There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. ¹⁶  Come on! Let’s bring charges against him and get rid of him! ¹⁷  Then we will not need to pay attention to anything he says.”

Lukas 12:19-20

12:19 And I will say to myself, ¹⁸  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ¹⁹  will be demanded back from ²⁰  you, but who will get what you have prepared for yourself?’ ²¹ 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ²²  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²³  began to speak first to his disciples, “Be on your guard against ²⁴  the yeast of the Pharisees, ²⁵  which is hypocrisy. ²⁶ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[22:13]  ¹ tn Heb “happiness and joy.”

[22:13]  ² tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.

[22:14]  ³ tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

[22:14]  ⁴ tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

[10:6]  ⁵ tn Heb “he says in his heart/mind.”

[10:6]  ⁶ tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.

[10:6]  ⁷ tn Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).

[23:35]  ⁸ tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.

[23:35]  ⁹ sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.

[23:35]  ¹⁰ tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink.

[27:1]  ¹¹ tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”

[27:1]  sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future.

[27:1]  ¹² sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.

[27:1]  ¹³ sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).

[18:18]  ¹⁴ tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.

[18:18]  ¹⁵ tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.

[18:18]  ¹⁶ tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”

[18:18]  sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.

[18:18]  ¹⁷ tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.

[12:19]  ¹⁸ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ¹⁹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ²⁰ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ²¹ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:1]  ²² tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²⁴ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²⁵ sn See the note on Pharisees in 5:17.

[12:1]  ²⁶ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.