Amsal 1:19

1:19 Such ¹  are the ways ²  of all who gain profit unjustly; ³ 

it ⁴  takes away the life ⁵  of those who obtain it! ⁶ 

Yesaya 56:11

56:11 The dogs have big appetites;

they are never full. ⁷ 

They are shepherds who have no understanding;

they all go their own way,

each one looking for monetary gain. ⁸ 

Matius 23:14

23:14 [[EMPTY]] ⁹ 

Matius 23:25

23:25 “Woe to you, experts in the law ¹⁰  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence.

Lukas 3:13

3:13 He told them, “Collect no more ¹¹  than you are required to.” ¹² 

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹³  ‘God, I thank ¹⁴  you that I am not like other people: ¹⁵  extortionists, ¹⁶  unrighteous people, ¹⁷  adulterers – or even like this tax collector. ¹⁸ 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹⁹  to the poor, and if ²⁰  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 19:1

Jesus and Zacchaeus

19:1 Jesus ²¹  entered Jericho ²²  and was passing through it.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²³  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:10

1:10 so that you may live ²⁵  worthily of the Lord and please him in all respects ²⁶  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:1

Salutation

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

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ²⁸  so that he will be able to give exhortation in such healthy teaching ²⁹  and correct those who speak against it.

1:10 For there are many ³⁰  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³¹ 

Yakobus 5:1-4

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ³²  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! ³³  5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts.

Yudas 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ³⁴  and because of greed ³⁵  have abandoned themselves ³⁶  to ³⁷  Balaam’s error; hence, ³⁸  they will certainly perish ³⁹  in Korah’s rebellion.

[1:19]  ¹ tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.

[1:19]  ² tc The MT reads אָרְחוֹת (’orkhot, “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (’akharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.

[1:19]  ³ tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (boysea’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsa’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity.

[1:19]  sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.

[1:19]  ⁴ tn The subject of the verb is the noun בָּצַע (“unjust gain”), which is also the referent of the 3rd person masculine singular suffix on בְּעָלָיו (bÿ’alav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.

[1:19]  ⁵ tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).

[1:19]  ⁶ tn Heb “its owners.”

[56:11]  ⁷ sn The phrase never full alludes to the greed of the leaders.

[56:11]  ⁸ tn Heb “for his gain from his end.”

[23:14]  ⁹ 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.

[23:25]  ¹⁰ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[3:13]  ¹¹ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ¹² tn Or “than you are ordered to.”

[18:11]  ¹³ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹⁴ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁵ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹⁶ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁷ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹⁸ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[19:8]  ¹⁹ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ²⁰ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:1]  ²¹ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ²² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[1:11]  ²³ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:1]  ²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ²⁵ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁶ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[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.

[1:9]  ²⁸ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ²⁹ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ³⁰ 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]  ³¹ 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]  ³² tn Or “wail”; Grk “crying aloud.”

[5:3]  ³³ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”

[1:11]  ³⁴ tn Or “they have gone the way of Cain.”

[1:11]  ³⁵ tn Grk “for wages.”

[1:11]  ³⁶ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ³⁷ tn Or “in.”

[1:11]  ³⁸ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ³⁹ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).