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Notes that are not verse specific
The woman's ordeal by bitter water seems unfair especially by today's standards. It appears that there is a double standard - the wife is under scrutiny while the husband escapes being called into question.
Actually this is not so. The husband is as culpable for adultery as much as is the wife (Lev 20:10). The onus is on the suspecting husband to order the ordeal. Once an unfaithful wife is revealed, so too would be the man with whom she had committed adultery. Both would then be dealt with according to the Law. The scribes and Pharisees, in their haste to trap Jesus over the incident of the woman taken in adultery, failed to administer this Law properly. They stated that the adulterous woman was caught in the very act (John 8:3,4). And yet they singled out the woman. However, the offending man should have presented also (Lev 20:10). The Lord knew this and wisely and mercifully dealt with their hypocrisy (full account John 8:3-11).
Michael Parry [Montreal (Can)] Comment added in 2004 Reply to Michael
A man, who was suspicious of his wife’s having an adulterous relationship, could ask the priest to administer an ordeal to her. The drinking of dust mixed with water was innocuous. It was only after finding the woman guilty that the mixture was miraculously activated to cause a rotting of the legs and stomach leading to death. (Rabbinical writings suggest that the adulterer also suffered the same fate as the unfaithful wife). Notice the difference with how the God of Israel administers justice as opposed to the pagans and their gods. Pagans would administer poison and expect a miracle to occur if the party were innocent. Of course, the false pagan gods were powerless and so a lot of people (innocent and guilty) died. With the LORD, who knows the truth of any matter, and has the power to deal with it, no error was made.
The giving of the innocuous mixture, which would only turn deadly after sin is revealed, is consistent with the progression in creation. Adam was made in a very good state (Gen 1:31). That means he was in a state that could not be harmed. After sin had been committed and revealed, that very good (harmless) state became a mortal state which was subject to death. As in the case of the adulteress, justice had been served.
The man wanting the ordeal for his wife, was in all likelihood innocent of any adultery himself. An adulterous man would hardly bring his wife to justice when he also was a sinner. Besides the LORD would not stand by and let one guilty party be punished and not the other (Hos 4:14).
Michael Parry [Montreal (Can)] Comment added in 2008 Reply to Michael
Numbers 5:6-7 - When a man or woman commit sin, i.e. ‘offence’ (H2403) to do a trespass, that is ‘treachery’ (H4604) against the LORD their act of treachery required confession. Only then was atonement possible. The priest offered a ram for a trespass offering (Lev.5:16).
A valuation was made of the ‘treachery’ committed. Then restitution for the guilt of one fifth, was given to the one against whom the offence was perpetrated. If no kinsmen to recompence, then retain by the Priest (v.7-8).
Lesson for Us
We must be honest with our selves and open with our Heavenly Father who sees all we do - (Heb.4:12-13).
Confession comes before forgiveness. For example, on the Day of Atonement the Aaron put his hands on the head of the live goat and confessed the iniquities, transgressions and sins of Israel. The goat then bear their sins into the wilderness (Lev.16: 21-22, 30).
“If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His Word is not in us.” (1Jn 1:8-10).
Peter Moore [Erith, UK] Comment added in 2020 Reply to Peter
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1. And the LORD <3068> spake <1696>(8762) unto Moses <4872>, saying <559>(8800),
2. Command <6680>(8761) the children <1121> of Israel <3478>, that they put out <7971>(8762) of the camp <4264> every leper <6879>(8803), and every one that hath an issue <2100>(8802), and whosoever is defiled <2931> by the dead <5315>:
3. Both male <2145> and female <5347> shall ye put out <7971>(8762), without <2351> the camp <4264> shall ye put <7971>(8762) them; that they defile <2930>(8762) not their camps <4264>, in the midst <8432> whereof <834> I dwell <7931>(8802).
4. And the children <1121> of Israel <3478> did so <6213>(8799), and put them out <7971>(8762) without <2351> the camp <4264>: as the LORD <3068> spake <1696>(8765) unto Moses <4872>, so did <6213>(8804) the children <1121> of Israel <3478>.
5. And the LORD <3068> spake <1696>(8762) unto Moses <4872>, saying <559>(8800),
6. Speak <1696>(8761) unto the children <1121> of Israel <3478>, When a man <376> or woman <802> shall commit <6213>(8799) any sin <2403> that men <120> commit <4603>(8800), to do a trespass <4604> against the LORD <3068>, and that person <5315> be guilty <816>(8804);
7. Then they shall confess <3034>(8694) their sin <2403> which they have done <6213>(8804): and he shall recompense <7725>(8689) his trespass <817> with the principal <7218> thereof, and add <3254>(8686) unto it the fifth <2549> part thereof, and give <5414>(8804) it unto him against whom he hath trespassed <816>(8804).
8. But if the man <376> have no kinsman <1350>(8802) to recompense <7725>(8687) the trespass <817> unto, let the trespass <817> be recompensed <7725>(8716) unto the LORD <3068>, even to the priest <3548>; beside the ram <352> of the atonement <3725>, whereby an atonement shall be made <3722>(8762) for him.
9. And every offering <8641> of all the holy things <6944> of the children <1121> of Israel <3478>, which they bring <7126>(8686) unto the priest <3548>, shall be his.
10. And every man's <376> hallowed things <6944> shall be his: whatsoever any man <376> giveth <5414>(8799) the priest <3548>, it shall be his.
11. And the LORD <3068> spake <1696>(8762) unto Moses <4872>, saying <559>(8800),
12. Speak <1696>(8761) unto the children <1121> of Israel <3478>, and say <559>(8804) unto them, If any <376> man's <376> wife <802> go aside <7847>(8799), and commit <4603>(8804) a trespass <4604> against him,
13. And a man <376> lie <7901>(8804) with her carnally <7902> <2233>, and it be hid <5956>(8738) from the eyes <5869> of her husband <376>, and be kept close <5641>(8738), and she be defiled <2930>(8738), and there be no witness <5707> against her, neither she be taken <8610>(8738) with the manner;
14. And the spirit <7307> of jealousy <7068> come <5674>(8804) upon him, and he be jealous <7065>(8765) of his wife <802>, and she be defiled <2930>(8738): or if the spirit <7307> of jealousy <7068> come <5674>(8804) upon him, and he be jealous <7065>(8765) of his wife <802>, and she be not defiled <2930>(8738):
15. Then shall the man <376> bring <935>(8689) his wife <802> unto the priest <3548>, and he shall bring <935>(8689) her offering <7133> for her, the tenth <6224> part of an ephah <374> of barley <8184> meal <7058>; he shall pour <3332>(8799) no oil <8081> upon it, nor put <5414>(8799) frankincense <3828> thereon; for it is an offering <4503> of jealousy <7068>, an offering <4503> of memorial <2146>, bringing <2142> <0> iniquity <5771> to remembrance <2142>(8688).
16. And the priest <3548> shall bring her near <7126>(8689), and set <5975>(8689) her before <6440> the LORD <3068>:
17. And the priest <3548> shall take <3947>(8804) holy <6918> water <4325> in an earthen <2789> vessel <3627>; and of the dust <6083> that is in the floor <7172> of the tabernacle <4908> the priest <3548> shall take <3947>(8799), and put <5414>(8804) it into the water <4325>:
18. And the priest <3548> shall set <5975>(8689) the woman <802> before <6440> the LORD <3068>, and uncover <6544>(8804) the woman's <802> head <7218>, and put <5414>(8804) the offering <4503> of memorial <2146> in her hands <3709>, which is the jealousy <7068> offering <4503>: and the priest <3548> shall have in his hand <3027> the bitter <4751> water <4325> that causeth the curse <779>(8764):
19. And the priest <3548> shall charge her by an oath <7650>(8689), and say <559>(8804) unto the woman <802>, If no man <376> have lain <7901>(8804) with thee, and if thou hast not gone aside <7847>(8804) to uncleanness <2932> with another instead of thy husband <376>, be thou free <5352>(8734) from this bitter <4751> water <4325> that causeth the curse <779>(8764):
20. But if thou hast gone aside <7847>(8804) to another instead of thy husband <376>, and if thou be defiled <2930>(8738), and some man <376> have <5414>(8799) lain <7903> with thee beside <1107> thine husband <376>:
21. Then the priest <3548> shall charge <7650>(8689) the woman <802> with an oath <7621> of cursing <423>, and the priest <3548> shall say <559>(8804) unto the woman <802>, The LORD <3068> make <5414>(8799) thee a curse <423> and an oath <7621> among <8432> thy people <5971>, when the LORD <3068> doth make <5414>(8800) thy thigh <3409> to rot <5307>(8802), and thy belly <990> to swell <6639>;
22. And this water <4325> that causeth the curse <779>(8764) shall go <935>(8804) into thy bowels <4578>, to make thy belly <990> to swell <6638>(8687), and thy thigh <3409> to rot <5307>(8687): And the woman <802> shall say <559>(8804), Amen <543>, amen <543>.
23. And the priest <3548> shall write <3789>(8804) these curses <423> in a book <5612>, and he shall blot <4229>(8804) them out with the bitter <4751> water <4325>:
24. And he shall cause the woman <802> to drink <8248>(8689) the bitter <4751> water <4325> that causeth the curse <779>(8764): and the water <4325> that causeth the curse <779>(8764) shall enter <935>(8804) into her, and become bitter <4751>.
25. Then the priest <3548> shall take <3947>(8804) the jealousy <7068> offering <4503> out of the woman's <802> hand <3027>, and shall wave <5130>(8689) the offering <4503> before <6440> the LORD <3068>, and offer <7126>(8689) it upon the altar <4196>:
26. And the priest <3548> shall take an handful <7061>(8804) of the offering <4503>, even the memorial <234> thereof, and burn <6999>(8689) it upon the altar <4196>, and afterward <310> shall cause the woman <802> to drink <8248>(8686) the water <4325>.
27. And when he hath made her to drink <8248>(8689) the water <4325>, then it shall come to pass, that, if she be defiled <2930>(8738), and have done <4603>(8799) trespass <4604> against her husband <376>, that the water <4325> that causeth the curse <779>(8764) shall enter <935>(8804) into her, and become bitter <4751>, and her belly <990> shall swell <6638>(8804), and her thigh <3409> shall rot <5307>(8804): and the woman <802> shall be a curse <423> among <7130> her people <5971>.
28. And if the woman <802> be not defiled <2930>(8738), but be clean <2889>; then she shall be free <5352>(8738), and shall conceive <2232>(8738) seed <2233>.
29. This is the law <8451> of jealousies <7068>, when a wife <802> goeth aside <7847>(8799) to another instead of her husband <376>, and is defiled <2930>(8738);
30. Or when the spirit <7307> of jealousy <7068> cometh <5674>(8799) upon him <376>, and he be jealous <7065>(8765) over his wife <802>, and shall set <5975>(8689) the woman <802> before <6440> the LORD <3068>, and the priest <3548> shall execute <6213>(8804) upon her all this law <8451>.
31. Then shall the man <376> be guiltless <5352>(8738) from iniquity <5771>, and this <1931> woman <802> shall bear <5375>(8799) her iniquity <5771>.
Notes that are not verse specific
MAKE THE EFFORT
It doesn't just happen. We can't just hang around waiting for it to grow on us because it won't. We won't get it accidentally or by inheritance or by good luck. Wisdom comes with effort. Some people think it comes with old age, and it must be admitted that the experience of age will help, but without effort the experiences of age will only marginally increase our wisdom.
Solomon tells us of the effort we need to go to to get wisdom. Listen to the words of action he uses: ACCEPT my words, STORE UP my commands, TURNING your ear to wisdom, APPLYING your heart to understanding, LOOK for it as silver, and SEARCH for it as hidden treasure. (v 1 - 4) All these actions are not things a lazy person will do, so if we want to be wise we have to make the effort.
To accept God's words we need to have thought about them, considered them and we need to believe them.
To store up his commands we need to internalise them, memorise them and to put his word in our heart.
To turn our ears to wisdom we need to filter out the rubbish and tune in to God's word.
Applying our heart to wisdom takes time, study, research, and often, hard work.
Looking for it means to keep our eyes open and attentive, looking in the right places.
And a search as if for hidden treasure takes time, is, frantic and consuming.
If wisdom won't come to us then let's get up, make the effort and go get it!
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2004 Reply to Robert
In this chapter we see men invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described.
John Wilson [Toronto West (Can)] Comment added in 2005 Reply to John
We need to listen in order to get wisdom (v2 and v6) We need to search out knowledge (v3). Both these come only from God and if we put effort into acquiring them, it will result in understanding. The word understand or understanding occurs six times in the first eleven verses of this chapter. It's the logical consequence of obtaining the other two and will mean that we understand righteousness, judgment, equity - every good path (v9) Our understanding will keep us (v11).
The juxtaposition of knowledge, wisdom and understanding is a recurrent theme, particularly in these early chapters of the book of Proverbs.
Ken Trelfer [Rockingham Forest, UK] Comment added in 2010 Reply to Ken
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1. My son <1121>, if thou wilt receive <3947>(8799) my words <561>, and hide <6845>(8799) my commandments <4687> with thee;
2. So that thou incline <7181>(8687) thine ear <241> unto wisdom <2451>, and apply <5186>(8686) thine heart <3820> to understanding <8394>;
3. Yea, if thou criest <7121>(8799) after knowledge <998>, and liftest up <5414>(8799) thy voice <6963> for understanding <8394>;
4. If thou seekest <1245>(8762) her as silver <3701>, and searchest <2664>(8799) for her as for hid treasures <4301>;
5. Then shalt thou understand <995>(8799) the fear <3374> of the LORD <3068>, and find <4672>(8799) the knowledge <1847> of God <430>.
6. For the LORD <3068> giveth <5414>(8799) wisdom <2451>: out of his mouth <6310> cometh knowledge <1847> and understanding <8394>.
7. He layeth up <6845>(8799)(8675) <6845>(8804) sound wisdom <8454> for the righteous <3477>: he is a buckler <4043> to them that walk <1980>(8802) uprightly <8537>.
8. He keepeth <5341>(8800) the paths <734> of judgment <4941>, and preserveth <8104>(8799) the way <1870> of his saints <2623>.
9. Then shalt thou understand <995>(8799) righteousness <6664>, and judgment <4941>, and equity <4339>; yea, every good <2896> path <4570>.
10. When wisdom <2451> entereth <935>(8799) into thine heart <3820>, and knowledge <1847> is pleasant <5276>(8799) unto thy soul <5315>;
11. Discretion <4209> shall preserve <8104>(8799) thee, understanding <8394> shall keep <5341>(8799) thee:
12. To deliver <5337>(8687) thee from the way <1870> of the evil <7451> man, from the man <376> that speaketh <1696>(8764) froward things <8419>;
13. Who leave <5800>(8802) the paths <734> of uprightness <3476>, to walk <3212>(8800) in the ways <1870> of darkness <2822>;
14. Who rejoice <8056> to do <6213>(8800) evil <7451>, and delight <1523>(8799) in the frowardness <8419> of the wicked <7451>;
15. Whose ways <734> are crooked <6141>, and they froward <3868>(8737) in their paths <4570>:
16. To deliver <5337>(8687) thee from the strange <2114>(8801) woman <802>, even from the stranger <5237> which flattereth <2505>(8689) with her words <561>;
17. Which forsaketh <5800>(8802) the guide <441> of her youth <5271>, and forgetteth <7911>(8804) the covenant <1285> of her God <430>.
18. For her house <1004> inclineth <7743>(8804) unto death <4194>, and her paths <4570> unto the dead <7496>.
19. None that go <935>(8802) unto her return again <7725>(8799), neither take they hold <5381>(8686) of the paths <734> of life <2416>.
20. That thou mayest walk <3212>(8799) in the way <1870> of good <2896> men, and keep <8104>(8799) the paths <734> of the righteous <6662>.
21. For the upright <3477> shall dwell <7931>(8799) in the land <776>, and the perfect <8549> shall remain <3498>(8735) in it.
22. But the wicked <7563> shall be cut off <3772>(8735) from the earth <776>, and the transgressors <898>(8802) shall be rooted out <5255>(8799) of it.
Notes that are not verse specific
The Unjust Steward - Luke 16:1-18
The elder brother was the real prodigal after all, and the true waster of his father’s substance. This phrase is now used in a story told by Jesus of a steward accused by his master that he had wasted his goods. (Luke 16:1) The master called upon his steward to give an account of his stewardship. In a last desperate act, the steward called his master’s debtors to him and sharply reduced their debts. He did this to place them in his debt, so that when he was dismissed from his stewardship they would be willing to support him. The master did not say that the steward had done “justly”, for he was an “unjust steward”.
But he had to admit that he acted “shrewdly”. (verse 8)
With these words the parable ended, and Jesus drew its lessons for his Disciples:
They should act consistently with what they professed. (verse 8)
The steward was commended, not for acting dishonestly, (that is unjustly), but for acting shrewdly (that is consistently). He wanted to secure his future in this world, and he did everything within his power to do so. Jesus provided the comparison for his disciples, contrasting the position of the unjust steward with the “children of light”, (Compare - Ephesians 5:8) who say their interest is in the world to come. But they sometimes act as if their main interest is in this world. The unjust steward was at least consistent.
Possessions are to be held in trust, and must be used to make true friends (verse 9).
If a servant of Christ does possess worldly wealth (“the mammon of unrighteousness), he must use it as held by him in trust from God. By using it in accordance with the terms of such trust, he would make “friends” of God and His Son. Such a friendship will endure beyond death, and with the coming of the Kingdom will mean “eternal dwellings” for the truly faithful stewards. (Compare John 15:14)
Unfaithful use of riches shows unfitness for immortality. (verses 10-12)
A man’s control of worldly possessions, “the unrighteous mammon”, lasts as long as he lives. His “stewardship” in material things is very limited. On the other hand, immortality, once given, is “your own” forever. Jesus’ point was a simple one. If disciples are not faithful in the discharge of a temporary stewardship, how could they qualify to receive a permanent one? ·
Divided service is impossible. (verse 13)
A slave belonged absolutely to his master. The word “serve” used by Jesus means “to be a slave”. No man can serve as a slave to both God and mammon. Slavery was all demanding, and the demands of God and mammon are mutually exclusive, or opposed to each other. Service to God demands the whole person. It is a full time job.
At this point, the Pharisees, who were “lovers of money” could stand it no longer. They broke into the Master’s discourse and scoffed at him. (verse 14) Instantly, he accepted the challenge, showing them that the unjust steward portrayed their own dishonesty exactly:
The Pharisees justified themselves before men. (verse 15)
It was not God they served but men, whose favour they sought.
They were already “dismissed”.
They would no longer be stewards.(vs. 16). No matter how they might try to retain their power and prestige, it was useless. John’s coming had signalled the end of the era of the Law, within the context of which they sought to retain their power. Now people were crowding in to listen to earth’s coming King.
Their “discounting” of God’s Law would not be accepted anyway. (verses 17,18) Jesus finally gave a specific illustration of the work of these “unjust stewards”. As an example, their treatment of Moses’ regulation of divorce gave the people license to divorce at the slightest whim. This was an attempt to involve the people in their own blind failings, so that, being themselves corrupted, the people could hardly ask for removal of stewards who were just as corrupt as themselves. The Pharisees discounted God’s laws in the same manner in which the unjust steward discounted the debts. Although the master acknowledged the worldly shrewdness of his steward in obtaining the support and favour of others, he was still going to be dismissed from his position.
Jesus had called the Pharisees, “uncaring shepherds”, “careless householders”, “prodigal sons” and “unjust stewards” - but more was to come.
Rich Man and Lazarus - Luke 16:19-31
The Scribes and Pharisees had forgotten that they were God’s stewards. They saw themselves as the rich man himself, instead of being his stewards. They hoarded the Law and the Prophets to themselves. So Christ presents them as a rich man who, thoroughly deceived, spends “his” riches on himself and does not remember whose they are until it is too late.
A “leper being licked by dogs” (for the word “sores” in verse 20 is the wound of leprosy), was the Pharisees’ view of Christ surrounded by Publicans and Sinners. (Luke 15:1, 2) Publicans were tax-gatherers for Rome, no better in the Pharisees’ opinion then Gentiles, whom Jews referred to as “dogs”. (Mark 7:27) Christ being regarded by the Pharisees as a leper provides an echo from the Prophet Isaiah:
“Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted”. (Isaiah 53:4)
Christ presents the dead as speaking in this parable. His words are an ironic thrust at the terrifying scary tales with which the Pharisees described the pains of “hell”, compared with the joys of “heaven”. They used these in maintaining influence over the people.
Jesus obviously did not support their views, as shown in the record of his activity in raising the real Lazarus from the dead. If he did, he would not have wept at Lazarus’ death, nor would his comfort of Lazarus’ relatives be considered in terms of hope in the resurrection. ( John 11:23-26 ) Nor would Lazarus have been pleased in being called back from such bliss.
But the Pharisees taught these things, which they had absorbed from Greek Culture. Josephus, a Pharisee of the next generation, provides a very detailed and vivid description of their view of Hades. It bears a strong relationship to the Greek mythological view regarding the afterlife and parallels phrases and the picture presented by Christ in this parable.
So Christ portrays their dismay, when, personified as the dead rich man, they gaze across from Hades to see Lazarus, not only in Abraham’s company, but in his bosom. He was Abraham’s special friend. (Compare John 13:25)
Nowhere does the Scripture present a literal picture of a heaven and a hell from which the occupants of each can view and talk to each other, let alone send someone from heaven to hell with a drop of water to cool the tongue of a sinner burning and suffering in intense fire.
To further support the fact that this is a parable, we have Jesus’ own words that “…no one has ascended into heaven,…” (John 3:13). As a further demonstration of this, we have the words of the writer to the letter to the Hebrews, providing a list of faithful people throughout history who had died in faith. Abraham was included in that list. It was stated of these people, years after Christ’s resurrection and ascension, that:
“And all these having gained approval through their faith, did notreceive what was promised, Because God had provided something better for us, so that apart fromus they should not be made perfect”.Hebrews 11:39, 40
Coming back to the parable, we see that the rich man pleads with Abraham to send Lazarus back to his surviving relatives:“…But if someone goes to them from the dead, they will repent!”Luke 16:30
But Abraham, “a faithful rich man”, refuses:“If they did not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead” Luke 16:31
This was a crushing statement to the sneering Pharisees and a foreshadow of condemnation to them. For Christ did raise a real Lazarus from the dead, and the Scribes and the Pharisees did not repent. Nor did they, in general, repent when he Himself was raised from the dead. They not only, in their minds, “needed no repentance” (Luke 15:7), they would not even be convinced of their need by a resurrection of the dead.
But the Publicans and Sinners pressing around Jesus to hear him, had obviously been convinced of their need and thus were in the way of salvation. Not only so, but, as “dogs”, the Publican and Sinners in pressing around the Master to hear him speak, were actually helping him endure the trial that his role as Saviour brought upon him.
{from the Life of Christ Seminar}
Matt Drywood [Hamilton Book Road (Can)] Comment added in 2005 Reply to Matt
V.15 The Scribes and Pharisees certainly had not got their priorities right. They had pride and arrogance where meekness and humility should have been. They thought only of themselves, and above that they were highly critical in their condemnation of the publican and other sinners. Their characteristics were far from the qualities that Paul spoke about when writing to the first century ecclesias. Col 3:12-14
John Wilson [Toronto West (Can)] Comment added in 2007 Reply to John
22:44 there are only two other places in scripture where we read of “sweat” – Gen 3:19 where Adam was to sweat in his labour and Eze 44:18 where in the age to come priests will not “sweat” in their involvement in temple worship. We see the similarity with Adam and the contrast with the priest in the age to come. Jesus’ sweating achieved something eternal whereas Adam’s sweating was for a sort term gain. And so, because of Jesus’ sweating there will be a glorious age.
Peter Forbes [Mountsorrel (UK)] Comment added in 2021 Reply to Peter
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1. And <1161> he said <3004>(5707) also <2532> unto <4314> his <848> disciples <3101>, There was <2258>(5713) a certain <5100> rich <4145> man <444>, which <3739> had <2192>(5707) a steward <3623>; and <2532> the same <3778> was accused <1225>(5681) unto him <846> that <5613> he had wasted <1287>(5723) his <846> goods <5224>(5723).
2. And <2532> he called <5455>(5660) him <846>, and said <2036>(5627) unto him <846>, How <5101> is it that I hear <191>(5719) this <5124> of <4012> thee <4675>? give <591>(5628) an account <3056> of thy <4675> stewardship <3622>; for <1063> thou mayest be <1410>(5695) no <3756> longer <2089> steward <3621>(5721).
3. Then <1161> the steward <3623> said <2036>(5627) within <1722> himself <1438>, What <5101> shall I do <4160>(5661)? for <3754> my <3450> lord <2962> taketh away <851>(5731) from <575> me <1700> the stewardship <3622>: I cannot <3756> <2480>(5719) dig <4626>(5721); to beg <1871>(5721) I am ashamed <153>(5727).
4. I am resolved <1097>(5627) what <5101> to do <4160>(5692), that <2443>, when <3752> I am put out <3179>(5686) of the stewardship <3622>, they may receive <1209>(5667) me <3165> into <1519> their <846> houses <3624>.
5. So <2532> he called <4341>(5666) every <1538> one <1520> of his <1438> lord's <2962> debtors <5533> unto him, and said <3004>(5707) unto the first <4413>, How much <4214> owest thou <3784>(5719) unto my <3450> lord <2962>?
6. And <1161> he said <2036>(5627), An hundred <1540> measures <943> of oil <1637>. And <2532> he said <2036>(5627) unto him <846>, Take <1209>(5663) thy <4675> bill <1121>, and <2532> sit down <2523>(5660) quickly <5030>, and write <1125>(5657) fifty <4004>.
7. Then <1899> said he <2036>(5627) to another <2087>, And <1161> how much <4214> owest <3784>(5719) thou <4771>? And <1161> he said <2036>(5627), An hundred <1540> measures <2884> of wheat <4621>. And <2532> he said <3004>(5719) unto him <846>, Take <1209>(5663) thy <4675> bill <1121>, and <2532> write <1125>(5657) fourscore <3589>.
8. And <2532> the lord <2962> commended <1867>(5656) the unjust <93> steward <3623>, because <3754> he had done <4160>(5656) wisely <5430>: for <3754> the children <5207> of this <5127> world <165> are <1526>(5748) in <1519> their <1438> generation <1074> wiser <5429> than <5228> the children <5207> of light <5457>.
9. And I <2504> say <3004>(5719) unto you <5213>, Make <4160>(5657) to yourselves <1438> friends <5384> of <1537> the mammon <3126> of unrighteousness <93>; that <2443>, when <3752> ye fail <1587>(5632), they may receive <1209>(5667) you <5209> into <1519> everlasting <166> habitations <4633>.
10. He that is faithful <4103> in <1722> that which is least <1646> is <2076>(5748) faithful <4103> also <2532> in <1722> much <4183>: and <2532> he that is unjust <94> in <1722> the least <1646> is <2076>(5748) unjust <94> also <2532> in <1722> much <4183>.
11. If <1487> therefore <3767> ye have <1096> <0> not <3756> been <1096>(5633) faithful <4103> in <1722> the unrighteous <94> mammon <3126>, who <5101> will commit <4100> <0> to your <5213> trust <4100>(5692) the true <228> riches?
12. And <2532> if <1487> ye have <1096> <0> not <3756> been <1096>(5633) faithful <4103> in <1722> that which is another man's <245>, who <5101> shall give <1325>(5692) you <5213> that which is your own <5212>?
13. No <3762> servant <3610> can <1410>(5736) serve <1398>(5721) two <1417> masters <2962>: for <1063> either <2228> he will hate <3404>(5692) the one <1520>, and <2532> love <25>(5692) the other <2087>; or else <2228> he will hold <472>(5695) to the one <1520>, and <2532> despise <2706>(5692) the other <2087>. Ye cannot <3756> <1410>(5736) serve <1398>(5721) God <2316> and <2532> mammon <3126>.
14. And <1161> the Pharisees <5330> also <2532>, who were <5225>(5723) covetous <5366>, heard <191>(5707) all <3956> these things <5023>: and <2532> they derided <1592>(5707) him <846>.
15. And <2532> he said <2036>(5627) unto them <846>, Ye <5210> are <2075>(5748) they which justify <1344>(5723) yourselves <1438> before <1799> men <444>; but <1161> God <2316> knoweth <1097>(5719) your <5216> hearts <2588>: for <3754> that which is highly esteemed <5308> among <1722> men <444> is <2076>(5748) abomination <946> in the sight <1799> of God <2316>.
16. The law <3551> and <2532> the prophets <4396> were until <2193> John <2491>: since <575> that time <5119> the kingdom <932> of God <2316> is preached <2097>(5743), and <2532> every man <3956> presseth <971>(5731) into <1519> it <846>.
17. And <1161> it is <2076>(5748) easier <2123> for heaven <3772> and <2532> earth <1093> to pass <3928>(5629), than <2228> one <3391> tittle <2762> of the law <3551> to fail <4098>(5629).
18. Whosoever <3956> putteth away <630>(5723) his <848> wife <1135>, and <2532> marrieth <1060>(5723) another <2087>, committeth adultery <3431>(5719): and <2532> whosoever <3956> marrieth <1060>(5723) her that is put away <630>(5772) from <575> her husband <435> committeth adultery <3431>(5719).
19. <1161> There was <2258>(5713) a certain <5100> rich <4145> man <444>, which <2532> was clothed <1737>(5710) in purple <4209> and <2532> fine linen <1040>, and fared <2165>(5746) sumptuously <2988> every <2596> day <2250>:
20. And <1161> there was <2258>(5713) a certain <5100> beggar <4434> named <3686> Lazarus <2976>, which <3739> was laid <906>(5718) at <4314> his <846> gate <4440>, full of sores <1669>(5772),
21. And <2532> desiring <1937>(5723) to be fed <5526>(5683) with <575> the crumbs <5589> which <3588> fell <4098>(5723) from <575> the rich man's <4145> table <5132>: moreover <235> <2532> the dogs <2965> came <2064>(5740) and licked <621>(5707) his <846> sores <1668>.
22. And <1161> it came to pass <1096>(5633), that the beggar <4434> died <599>(5629), and <2532> was carried <667>(5683) by <5259> the angels <32> into <1519> Abraham's <11> bosom <2859>: the rich man <4145> also <1161> <2532> died <599>(5627), and <2532> was buried <2290>(5648);
23. And <2532> in <1722> hell <86> he lift up <1869>(5660) his <848> eyes <3788>, being <5225>(5723) in <1722> torments <931>, and seeth <3708>(5719) Abraham <11> afar <3113> off <575>, and <2532> Lazarus <2976> in <1722> his <846> bosom <2859>.
24. And <2532> he cried <5455>(5660) and said <2036>(5627), Father <3962> Abraham <11>, have mercy <1653>(5657) on me <3165>, and <2532> send <3992>(5657) Lazarus <2976>, that <2443> he may dip <911>(5661) the tip <206> of his <848> finger <1147> in water <5204>, and <2532> cool <2711>(5661) my <3450> tongue <1100>; for <3754> I am tormented <3600>(5743) in <1722> this <5026> flame <5395>.
25. But <1161> Abraham <11> said <2036>(5627), Son <5043>, remember <3415>(5682) that <3754> thou <4771> in <1722> thy <4675> lifetime <2222> receivedst <618>(5627) thy <4675> good things <18>, and <2532> likewise <3668> Lazarus <2976> evil things <2556>: but <1161> now <3568> <3592> he is comforted <3870>(5743), and <1161> thou <4771> art tormented <3600>(5743).
26. And <2532> beside <1909> all <3956> this <5125>, between <3342> us <2257> and <2532> you <5216> there is <4741> <0> a great <3173> gulf <5490> fixed <4741>(5769): so that <3704> they which would <2309>(5723) pass <1224>(5629) from hence <1782> to <4314> you <5209> cannot <3361> <1410>(5741); neither <3366> can they pass <1276>(5725) to <4314> us <2248>, that would come from thence <1564>.
27. Then <1161> he said <2036>(5627), I pray <2065>(5719) thee <4571> therefore <3767>, father <3962>, that <2443> thou wouldest send <3992>(5661) him <846> to <1519> my <3450> father's <3962> house <3624>:
28. For <1063> I have <2192>(5719) five <4002> brethren <80>; that <3704> he may testify <1263>(5741) unto them <846>, lest <3363> they <846> also <2532> come <2064>(5632) into <1519> this <5126> place <5117> of torment <931>.
29. Abraham <11> saith <3004>(5719) unto him <846>, They have <2192>(5719) Moses <3475> and <2532> the prophets <4396>; let them hear <191>(5657) them <846>.
30. And <1161> he said <2036>(5627), Nay <3780>, father <3962> Abraham <11>: but <235> if <1437> one <5100> went <4198>(5680) unto <4314> them <846> from <575> the dead <3498>, they will repent <3340>(5692).
31. And <1161> he said <2036>(5627) unto him <846>, If <1487> they hear <191>(5719) not <3756> Moses <3475> and <2532> the prophets <4396>, neither <3761> will they be persuaded <3982>(5701), though <1437> one <5100> rose <450>(5632) from <1537> the dead <3498>.