Amsal 26:11

26:11 Like a dog that returns to its vomit, ¹ 

so a fool repeats his folly. ² 

Ulangan 29:19

29:19 When such a person ³  hears the words of this oath he secretly ⁴  blesses himself ⁵  and says, “I will have peace though I continue to walk with a stubborn spirit.” ⁶  This will destroy ⁷  the watered ground with the parched. ⁸ 

Yesaya 22:13

22:13 But look, there is outright celebration! ⁹ 

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

eat meat and drink wine.

Eat and drink, for tomorrow we die!” ¹⁰ 

Yesaya 56:12

56:12 Each one says, ¹¹ 

‘Come on, I’ll get some wine!

Let’s guzzle some beer!

Tomorrow will be just like today!

We’ll have everything we want!’ ¹² 

Yesaya 56:1

The Lord Invites Outsiders to Enter

56:1 This is what the Lord says,

“Promote ¹³  justice! Do what is right!

For I am ready to deliver you;

I am ready to vindicate you openly. ¹⁴ 

Kolose 1:1-2

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ¹⁶  brothers and sisters ¹⁷  in Christ, at Colossae. Grace and peace to you ¹⁸  from God our Father! ¹⁹ 

Pengkhotbah 2:22

Painful Days and Restless Nights

2:22 What does a man acquire from all his labor

and from the anxiety that accompanies his toil on earth? ²⁰ 

[26:11]  ¹ sn The simile is graphic and debasing (cf. 2 Peter 2:22).

[26:11]  ² sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.

[29:19]  ³ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ⁴ tn Heb “in his heart.”

[29:19]  ⁵ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ⁶ tn Heb “heart.”

[29:19]  ⁷ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ⁸ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”

[22:13]  ⁹ tn Heb “happiness and joy.”

[22:13]  ¹⁰ 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.

[56:12]  ¹¹ tn The words “each one says” are supplied in the translation for clarification.

[56:12]  ¹² tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.

[56:1]  ¹³ tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”

[56:1]  ¹⁴ tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ¹⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁸ tn Or “Grace to you and peace.”

[1:2]  ¹⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:22]  ²⁰ tn Heb “under the sun.” The rhetorical question is an example of negative affirmation, expecting a negative answer: “Man acquires nothing” (see E. W. Bullinger, Figures of Speech, 949-51).