1 Korintus 7:5

7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. ¹  Then resume your relationship, ²  so that Satan may not tempt you because of your lack of self-control.

1 Korintus 7:9

7:9 But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire. ³ 

1 Korintus 7:2

7:2 But because of immoralities, each man should have relations with ⁴  his own wife and each woman with ⁵  her own husband.

Pengkhotbah 2:14

2:14 The wise man can see where he is going, ⁶  but the fool walks in darkness.

Yet I also realized that the same fate ⁷  happens to them both. ⁸ 

Pengkhotbah 2:19

2:19 Who knows if he will be a wise man or a fool?

Yet ⁹  he will be master over all the fruit of ¹⁰  my labor ¹¹ 

for which I worked so wisely ¹²  on earth! ¹³ 

This also is futile!

Pengkhotbah 3:3

3:3 A time to kill, and a time to heal;

a time to break down, and a time to build up;

Yudas 1:16

1:16 These people are grumblers and ¹⁴  fault-finders who go ¹⁵  wherever their desires lead them, ¹⁶  and they give bombastic speeches, ¹⁷  enchanting folks ¹⁸  for their own gain. ¹⁹ 

Yudas 1:18

1:18 For they said to you, “In the end time there will come ²⁰  scoffers, propelled by their own ungodly desires.” ²¹ 

[7:5]  ¹ tc Most later witnesses (א² Ï sy) add “fasting and” (τῇ νηστείᾳ καί, th nhsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in Ì^11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.

[7:5]  ² tn Grk “and be together again.”

[7:9]  ³ tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.

[7:2]  ⁴ tn Grk “each man should have his own wife.” “Have” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω (ecetw, “have”) occurs twice in the Greek text, but has not been repeated in the translation for stylistic reasons. This verb occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning “have sexual relations with,” and 9 times elsewhere in the NT with the same meaning (Matt 20:23; 22:28; Mark 6:18; 12:33; Luke 20:28; John 4:18 [twice]; 1 Cor 5:1; 7:29).

[7:2]  ⁵ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

[2:14]  ⁶ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ⁷ sn The common fate to which Qoheleth refers is death.

[2:14]  ⁸ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

[2:19]  ⁹ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ¹⁰ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ¹¹ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ¹² tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ¹³ tn Heb “under the sun.”

[1:16]  ¹⁴ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹⁵ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹⁶ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹⁷ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ¹⁸ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹⁹ tn Or “to their own advantage.”

[1:18]  ²⁰ tn Grk “be.”

[1:18]  ²¹ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.