Kejadian 13:13

13:13 (Now ¹  the people ²  of Sodom were extremely wicked rebels against the Lord.) ³ 

Kejadian 19:9

19:9 “Out of our way!” ⁴  they cried, and “This man came to live here as a foreigner, ⁵  and now he dares to judge us! ⁶  We’ll do more harm ⁷  to you than to them!” They kept ⁸  pressing in on Lot until they were close enough ⁹  to break down the door.

Yeremia 5:28

5:28 That is how ¹⁰  they have grown fat and sleek. ¹¹ 

There is no limit to the evil things they do. ¹² 

They do not plead the cause of the fatherless in such a way as to win it.

They do not defend the rights of the poor.

Yehezkiel 18:7

18:7 does not oppress anyone, but gives the debtor back whatever was given in pledge, ¹³  does not commit robbery, ¹⁴  but gives his bread to the hungry and clothes the naked,

Yehezkiel 18:12

18:12 oppresses the poor and the needy, ¹⁵  commits robbery, does not give back what was given in pledge, prays to ¹⁶  idols, performs abominable acts,

Yehezkiel 18:16

18:16 does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry, and clothes the naked,

Amos 6:4-6

6:4 They lie around on beds decorated with ivory, ¹⁷ 

and sprawl out on their couches.

They eat lambs from the flock,

and calves from the middle of the pen.

6:5 They sing ¹⁸  to the tune of ¹⁹  stringed instruments; ²⁰ 

like David they invent ²¹  musical instruments.

6:6 They drink wine from sacrificial bowls, ²² 

and pour the very best oils on themselves. ²³ 

Yet they are not concerned over ²⁴  the ruin ²⁵  of Joseph.

Lukas 12:16-20

12:16 He then ²⁶  told them a parable: ²⁷  “The land of a certain rich man produced ²⁸  an abundant crop, 12:17 so ²⁹  he thought to himself, ³⁰  ‘What should I do, for I have nowhere to store my crops?’ ³¹  12:18 Then ³²  he said, ‘I ³³  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, ³⁴  “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 ³⁵  will be demanded back from ³⁶  you, but who will get what you have prepared for yourself?’ ³⁷ 

[13:13]  ¹ tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.

[13:13]  ² tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

[13:13]  ³ tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿ’od, “exceedingly,” translated here as “extremely”).

[19:9]  ⁴ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ⁵ tn Heb “to live as a resident alien.”

[19:9]  ⁶ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ⁷ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ⁸ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ⁹ tn Heb “and they drew near.”

[5:28]  ¹⁰ tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.

[5:28]  ¹¹ tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.

[5:28]  ¹² tn Heb “they cross over/transgress with respect to matters of evil.”

[5:28]  sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.

[18:7]  ¹³ tn Heb “restores to the debtor his pledge.” The root occurs in Exod 22:25 in reference to restoring a man’s garment as a pledge before nightfall.

[18:7]  ¹⁴ tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2 [see Lev 5:21, 22]).

[18:12]  ¹⁵ sn The poor and needy are often mentioned together in the OT (Deut 24:14; Jer 22:16; Ezek 14:69; Ps 12:6; 35:10; 37:14).

[18:12]  ¹⁶ tn Heb “lifts up his eyes.”

[6:4]  ¹⁷ tn Heb “beds of ivory.”

[6:5]  ¹⁸ tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”

[6:5]  ¹⁹ tn Heb “upon the mouth of,” that is, “according to.”

[6:5]  ²⁰ sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).

[6:5]  ²¹ tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khoshvu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).

[6:6]  ²² sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).

[6:6]  ²³ tn Heb “with the best of oils they anoint [themselves].”

[6:6]  ²⁴ tn Or “not sickened by.”

[6:6]  ²⁵ sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.

[12:16]  ²⁶ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ²⁷ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ²⁸ tn Or “yielded a plentiful harvest.”

[12:17]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ³⁰ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ³¹ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:18]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ³³ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:19]  ³⁴ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.