1 Korintus 15:54-57

15:54 Now when this perishable puts on the imperishable, and this mortal puts on immortality, then the saying that is written will happen,

“Death has been swallowed up in victory.” ¹ 

15:55 “Where, O death, is your victory?

Where, O death, is your sting?” ² 

15:56 The sting of death is sin, and the power of sin is the law. 15:57 But thanks be to God, who gives us the victory through our Lord Jesus Christ!

Hosea 13:14

The Lord Will Not Relent from the Threatened Judgment

13:14 Will I deliver them from the power of Sheol? No, I will not! ³ 

Will I redeem them from death? No, I will not!

O Death, bring on your plagues! ⁴ 

O Sheol, bring on your destruction! ⁵ 

My eyes will not show any compassion! ⁶ 

Roma 3:24

3:24 But they are justified ⁷  freely by his grace through the redemption that is in Christ Jesus.

Roma 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ⁸  groan inwardly as we eagerly await our adoption, ⁹  the redemption of our bodies. ¹⁰ 

Galatia 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ¹¹  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ¹² 

Efesus 1:7

1:7 In him ¹³  we have redemption through his blood, ¹⁴  the forgiveness of our trespasses, according to the riches of his grace

Efesus 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Kolose 1:14

1:14 in whom we have redemption, ¹⁵  the forgiveness of sins.

Titus 2:14

2:14 He ¹⁶  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹⁷  who are eager to do good. ¹⁸ 

Ibrani 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ¹⁹  eternal redemption.

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ²⁰  in fact, had regulations for worship and its earthly sanctuary.

Pengkhotbah 1:18

1:18 For with great wisdom comes ²¹  great frustration;

whoever increases his ²²  knowledge merely ²³  increases his ²⁴  heartache.

Pengkhotbah 1:1

Title

1:1 The words of the Teacher, ²⁵  the son ²⁶  of David, king ²⁷  in Jerusalem: ²⁸ 

Wahyu 5:9

5:9 They were singing a new song: ²⁹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³⁰ 

and at the cost of your own blood ³¹  you have purchased ³²  for God

persons ³³  from every tribe, language, ³⁴  people, and nation.

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ³⁵  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

[15:54]  ¹ sn A quotation from Isa 25:8.

[15:55]  ² sn A quotation from Hos 13:14.

[13:14]  ³ tn The translation of the first two lines of this verse reflects the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel’s sins, the Lord will redeem them from the threat of death and destruction (e.g., 11:8). However, against this view, the last line of 13:14 probably means that the Lord will not show compassion to Israel. (2) The Lord announces the triumphant victory over death through resurrection (cf. KJV, ASV, NIV). However, although Paul uses the wording of Hosea 13:14 as an illustration of victory over death, the context of Hosea’s message is the imminent judgment in 723-722 b.c. (3) The first two lines of 13:14 are rhetorical questions without explicit interrogative markers, implying negative answers: “I will not rescue them!” (cf. NAB, NASB, NCV, NRSV, TEV, CEV, NLT). The next two lines in 13:14 are words of encouragement to Death and Sheol to destroy Israel. The final line announces that the Lord will not show compassion on Israel; he will not spare her.

[13:14]  ⁴ tn Heb “Where, O Death, are your plagues?” (so NIV).

[13:14]  ⁵ tn Heb “Where, O Sheol, is your destruction?” (NRSV similar).

[13:14]  sn The two rhetorical questions in 13:14b function as words of encouragement, inviting personified Death and Sheol to draw near like foreign invading armies to attack and kill Israel (cf. TEV, CEV, NLT).

[13:14]  ⁶ tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).

[3:24]  ⁷ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ⁸ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ⁹ tn See the note on “adoption” in v. 15.

[8:23]  ¹⁰ tn Grk “body.”

[3:13]  ¹¹ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ¹² sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[1:7]  ¹³ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ¹⁴ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[1:14]  ¹⁵ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[2:14]  ¹⁶ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹⁷ tn Or “a people who are his very own.”

[2:14]  ¹⁸ tn Grk “for good works.”

[9:12]  ¹⁹ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:1]  ²⁰ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[1:18]  ²¹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ²² tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ²³ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ²⁴ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:1]  ²⁵ tn The meaning of קֹהֶלֶת (qohelet) is somewhat puzzling. The verb קָהַל (qahal) means “to assemble, summon” (HALOT 1078-79 s.v. קהל), and is derived from the noun קָהָל (qahal, “assembly”; HALOT 1079-80 s.v. קָהָל). Thus קֹהֶלֶת might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, קֹהֶלֶת is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9-10). Thus, קֹהֶלֶת probably means “the leader of the assembly” or “speaker of the assembly.”(See also the following study note.) Rabbinic literature treats קֹהֶלֶת as a traditional surname for Solomon, that is, “Qoheleth,” relating it to the noun קָהָל. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): “Why was his name called Qoheleth [קֹהֶלֶת]? Because his words were proclaimed in public meeting [קָהַל], as it is written (1 Kgs 8:1).” The LXX rendered it ἐκκλησιαστής (ekklhsiasths, “member of the assembly,” LSJ 509), as was the custom of relating Greek ἐκκλησία (ekklhsia, “assembly”) to Hebrew קָהָל. The book’s English title, “Ecclesiastes,” is simply a transliteration of the Greek term from the LXX. Symmachus’ παροιμιαστής (paroimiasths, “author of proverbs,” LSJ 1342 s.v.) is not a translation of קֹהֶלֶת but refers to his authorship of many proverbs (Eccl 12:9-10). In terms of the participial form, קֹהֶלֶת is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Substantival participles often designate the title or profession of an individual: כֹּהֵן (kohen), “priest”; רֹזֵן (rozen), “ruler”; שֹׁטֵר (shoter), “officer”; נֹקֵד (noqed), “sheep-breeder”; שֹׁפֵט (shofet), “judge”; יֹצֵר (yotser), “potter”; כֹּרֵם (korem), “vine-dresser”; יֹגֵב (yogev), “farmer”; שׁוֹעֵר (sho’er), “gate-keeper”; צוֹרֵף (tsoref), “smelter”; and רֹפֵא (rofe’), “doctor” (IBHS 614-15 §37.2a). In terms of its feminine ending with a male referent, Joüon 1:266-67 §89.b suggests that it is intensive, e.g., מוֹדַעַת (moda’at) “close relative” from מוֹדָע (moda’) “kinsman.” The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat “a great narrator” from rawi “narrator” (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So קֹהֶלֶת may mean “the leader/teacher of the assembly” from the noun קָהָל. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., סֹפֶרֶת (soferet), “scribe”; פֹּכֶרֶת (pokheret), “gazelle-catcher”; פֶּחָה (pekhah), “provincial governor”; and פְּרָעוֹת (pÿra’ot), “princes” (GKC 393 §122.r). Occasionally, a professional name later became a personal name, e.g., the title סֹפֶרֶת (“scribe”) became the name “Sophereth” (Ezra 2:55; Neh 7:57), פֹּכֶרֶת (“gazelle-catcher”) became “Pokereth” (Ezra 2:57; Neh 7:59), and perhaps קֹהֶלֶת (“assembler”) became the surname “Qoheleth” (HALOT 926 s.v. פֹּכֶרֶת הַצְּבָיִים). Many translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt), “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB), “the Teacher” (NIV, NRSV), “the Leader of the Assembly” (NIV margin), “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).

[1:1]  sn The verbal root קהל means “to assemble; to summon” (HALOT 1078-79 s.v. קהל). It is used of assembling or summoning various groups of people: “all Israel” (1 Chr 13:5; 15:3), “the elders of Israel” (1 Kgs 8:1; 2 Chr 5:2), all the elders of their tribes” (Deut 31:28), “all the princes of Israel” (1 Chr 28:1), “your tribes” (Deut 31:28), “all the house of Judah” (1 Kgs 12:21; 2 Chr 11:1), “the people” (Deut 4:10; 31:12), “the whole congregation” (Lev 8:3; Num 1:18; 16:19; 20:8), “all the congregation of the sons of Israel” (Exod 35:1; Num 8:9), “the assembly” (Num 10:7; 20:10), and “your assembly” (Ezek 38:13). The verb is often used in reference to summoning/assembling people for a religious occasion (Exod 35:1; Lev 8:3-4; Num 8:9; Deut 4:10; Josh 18:1; 22:12; 1 Kgs 8:1; 2 Chr 5:2-3), a political occasion (2 Sam 20:14), a military occasion (Judg 20:11; 2 Chr 11:1), or a judicial occasion (Job 11:10). The Hiphil stem is used to describe the action of the leader (usually a single individual who possesses/commands authority) summoning the people, e.g., Moses (Exod 35:1; Lev 8:3; Num 20:10), Moses and Aaron (Num 1:18), Korah (Num 16:19), King David (1 Chr 13:5; 15:3; 28:1), King Solomon (1 Kgs 8:1; 12:21; 2 Chr 5:2), and King Rehoboam (2 Chr 11:1). In almost every case, he who assembles the people is a person invested with authority; he makes a public proclamation or leads the nation in an important action. The Niphal stem is most often used to describe the people assembling at the direction of the leader (e.g., Lev 8:4; Josh 18:1; 22:12; 1 Kgs 8:2; 2 Chr 5:3). The root קהל is a denominative derived from the noun קָהָל (qahal, “assembly, contingent”; HALOT 1079-80 s.v. קָהָל). The noun has numerous referents: the congregated nation as a whole in the wilderness, assembled for ceremonies and instruction (Exod 16:3; Lev 4:13, 21; 16:17, 33; Num 10:7; 14:5; 15:15; 16:3; 17:12; 19:20; 20:4, 6, 10, 12; Deut 9:10; 10:4; 18:16); the congregation of Israel assembled for divine worship (Pss 22:23, 26; 26:5; 35:18; 40:10; 107:32; 149:1; Lam 1:10); the postexilic community assembled to hear the Torah and instruction (Neh 13:1); a military contingent assembled for warfare (Num 16:3; 20:4; Judg 20:2; 21:5, 8; 1 Sam 17:47; 2 Chr 28:14); people summoned to court (Ezek 16:40; 23:46-47); judicial authorities (Jer 26:17; Prov 5:14; 26:26; Sir 7:7). The term is often used as a designation for Israel: “the assembly of Israel” (Lev 16:17; Deut 31:30; Josh 8:35; 1 Kgs 8:14, 22, 55; 12:3; 2 Chr 6:3, 12-13; Sir 50:13, 20), “the assembly of the congregation” (Exod 12:6); “the assembly of the congregation of the sons of Israel” (Num 14:5), and “the assembly of God” (Neh 13:1). The related noun קְהִלָּה (qÿhillah) means “assembly, community” (HALOT 1080 s.v. קְהִלָּה), e.g., in the idiom נָתַן קְהִלָּה (natan qÿhillah) “to hold an assembly”: “I called a great assembly to deal with them” (Neh 5:7).

[1:1]  ²⁶ tn Heb “son of David” or “a son of David.”

[1:1]  ²⁷ sn While 1:1 says only “king in Jerusalem” (מֶלֶךְ בִּירוּשָׁלָםִ, melekh birushalayim), 1:12 adds “king over Israel in Jerusalem” (בִּירוּשָׁלָםִ מֶלֶךְ עַל־יִשְׂרָאֵל, melekh ’al-yisra’el birushalayim). The LXX adds “Israel” in 1:1 to harmonize with 1:12; however, the MT makes sense as it stands. Apart from David, only Solomon was “king over Israel in Jerusalem” – unless the term “Israel” (יִשְׂרָאֵל, yisra’el) in 1:12 is used for Judah or the postexilic community. Solomon would fit the description of the author of this book, who is characterized by great wisdom (1:13, 16), great wealth (2:8), numerous servants (2:7), great projects (2:4-6), and the collection, editing and writings of many proverbs (12:9-10). All of this generally suggests Solomonic authorship. However, many scholars deny Solomonic authorship on the basis of linguistic and historical arguments.

[1:1]  ²⁸ sn The form of the title is typical: (1) “the words of [the writer],” (2) his family name or name of his father, and (3) his social/political position in Israel (e.g., Prov 22:17; 24:23; 30:1; 31:1). Sometimes, the writer’s qualifications are given in the introduction to an OT book (e.g., Jer 1:1; Amos 1:1). Qoheleth lists his qualifications at the end of the book (12:9-12).

[1:1]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:9]  ²⁹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³⁰ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ³¹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ³² tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ³³ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ³⁴ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:4]  ³⁵ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.