Ayub 11:20

11:20 But the eyes of the wicked fail, ¹ 

and escape ²  eludes them;

their one hope ³  is to breathe their last.” ⁴ 

Ayub 13:16

13:16 Moreover, this will become my deliverance,

for no godless person would come before him. ⁵ 

Ayub 15:34

15:34 For the company of the godless is barren, ⁶ 

and fire ⁷  consumes the tents of those who accept bribes. ⁸ 

Ayub 20:5

20:5 that the elation of the wicked is brief, ⁹ 

the joy of the godless ¹⁰  lasts but a moment. ¹¹ 

Ayub 31:3

31:3 Is it not misfortune for the unjust,

and disaster for those who work iniquity?

Yesaya 33:14-15

33:14 Sinners are afraid in Zion;

panic ¹²  grips the godless. ¹³ 

They say, ¹⁴  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ¹⁵  fire?’

33:15 The one who lives ¹⁶  uprightly ¹⁷ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹⁸ 

the one who does not plot violent crimes ¹⁹ 

and does not seek to harm others ²⁰  –

Matius 16:26

16:26 For what does it benefit a person ²¹  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Matius 23:14

23:14 [[EMPTY]] ²² 

Markus 8:36-37

8:36 For what benefit is it for a person ²³  to gain the whole world, yet ²⁴  forfeit his life? 8:37 What can a person give in exchange for his life?

Lukas 9:25

9:25 For what does it benefit a person ²⁵  if he gains the whole world but loses or forfeits himself?

Lukas 12:20-21

12:20 But God said to him, ‘You fool! This very night your life ²⁶  will be demanded back from ²⁷  you, but who will get what you have prepared for yourself?’ ²⁸  12:21 So it is with the one who stores up riches for himself, ²⁹  but is not rich toward God.”

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ³⁰  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³¹  began to speak first to his disciples, “Be on your guard against ³²  the yeast of the Pharisees, ³³  which is hypocrisy. ³⁴ 

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ³⁵  so that he will be able to give exhortation in such healthy teaching ³⁶  and correct those who speak against it.

1:10 For there are many ³⁷  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³⁸ 

Yakobus 5:1-3

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ³⁹  over the miseries that are coming on you. 5:2 Your riches have rotted and your clothing has become moth-eaten. 5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! ⁴⁰ 

[11:20]  ¹ tn The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death.

[11:20]  ² tn Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.

[11:20]  ³ tn The word is to be interpreted as a metonymy; it represents what is hoped for.

[11:20]  ⁴ tn Heb “the breathing out of the soul”; cf. KJV, ASV “the giving up of the ghost.” The line is simply saying that the brightest hope that the wicked have is death.

[13:16]  ⁵ sn The fact that Job will dare to come before God and make his case is evidence – to Job at least – that he is innocent.

[15:34]  ⁶ tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”

[15:34]  ⁷ sn This may refer to the fire that struck Job (cf. 1:16).

[15:34]  ⁸ tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.

[20:5]  ⁹ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

[20:5]  ¹⁰ tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

[20:5]  ¹¹ tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.

[33:14]  ¹² tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ¹³ tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ¹⁴ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ¹⁵ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[33:15]  ¹⁶ tn Heb “walks” (so NASB, NIV).

[33:15]  ¹⁷ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ¹⁸ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ¹⁹ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ²⁰ tn Heb “[who] closes his eyes from seeing evil.”

[16:26]  ²¹ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[23:14]  ²² tc The most important mss (א B D L Z Θ Ë¹ 33 892* pc and several versional witnesses) do not have 23:14 “Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.” Part or all of the verse is contained (either after v. 12 or after v. 13) in W 0102 0107 ˹³ Ï and several versions, but it is almost certainly not original. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually.

[8:36]  ²³ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[8:36]  ²⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[9:25]  ²⁵ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[12:20]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:21]  ²⁹ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[12:1]  ³⁰ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³² 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]  ³³ sn See the note on Pharisees in 5:17.

[12:1]  ³⁴ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[1:9]  ³⁵ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ³⁶ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ³⁷ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³⁸ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[5:1]  ³⁹ tn Or “wail”; Grk “crying aloud.”

[5:3]  ⁴⁰ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”