2 Timotius 4:3

4:3 For there will be a time when people ¹  will not tolerate sound teaching. Instead, following their own desires, ²  they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. ³ 

Kejadian 49:1

The Blessing of Jacob

49:1 Jacob called for his sons and said, “Gather together so I can tell you ⁴  what will happen to you in the future. ⁵ 

Yesaya 2:2

2:2 In the future ⁶ 

the mountain of the Lord’s temple will endure ⁷ 

as the most important of mountains,

and will be the most prominent of hills. ⁸ 

All the nations will stream to it,

Yeremia 48:47

48:47 Yet in days to come

I will reverse Moab’s ill fortune.” ⁹ 

says the Lord. ¹⁰ 

The judgment against Moab ends here.

Yeremia 49:39

49:39 “Yet in days to come

I will reverse Elam’s ill fortune.” ¹¹ 

says the Lord. ¹² 

Yehezkiel 38:16

38:16 You will advance ¹³  against my people Israel like a cloud covering the earth. In the latter days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself ¹⁴  through you, O Gog.

Daniel 10:14

10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”

Hosea 3:5

3:5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. ¹⁵  Then they will submit to the Lord in fear and receive his blessings ¹⁶  in the future. ¹⁷ 

Mikha 4:1

Better Days Ahead for Jerusalem

4:1 In the future ¹⁸  the Lord’s Temple Mount will be the most important mountain of all; ¹⁹ 

it will be more prominent than other hills. ²⁰ 

People will stream to it.

Mikha 4:1

Better Days Ahead for Jerusalem

4:1 In the future ²¹  the Lord’s Temple Mount will be the most important mountain of all; ²² 

it will be more prominent than other hills. ²³ 

People will stream to it.

Titus 1:1-2

Salutation

1:1 From Paul, ²⁴  a slave ²⁵  of God and apostle of Jesus Christ, to further the faith ²⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁷ 

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;

Pengkhotbah 3:1

A Time for All Events in Life

3:1 For everything ²⁸  there is an appointed time, ²⁹ 

and an appropriate time ³⁰  for every activity ³¹  on earth: ³² 

Yohanes 2:18

2:18 So then the Jewish leaders ³³  responded, ³⁴  “What sign can you show us, since you are doing these things?” ³⁵ 

Yudas 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ³⁶  foretold by the apostles of our Lord Jesus Christ. ³⁷ 

[4:3]  ¹ tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.

[4:3]  ² tn Grk “in accord with.”

[4:3]  ³ tn Grk “having an itching in regard to hearing,” “having itching ears.”

[49:1]  ⁴ tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[49:1]  ⁵ tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.

[2:2]  ⁶ tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  ⁷ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ⁸ tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.

[48:47]  ⁹ tn See 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.

[48:47]  ¹⁰ tn Heb “Oracle of the Lord.”

[49:39]  ¹¹ tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.

[49:39]  sn See a similar note on the reversal of Moab’s fortunes in Jer 48:47 and compare also 46:26 for a future restoration of Egypt.

[49:39]  ¹² tn Heb “Oracle of the Lord.”

[38:16]  ¹³ tn Heb “come up.”

[38:16]  ¹⁴ tn Or “reveal my holiness.”

[3:5]  ¹⁵ tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”

[3:5]  sn It is not clear whether Hosea was predicting a restoration of Davidic kingship over Israel and Judah (e.g., Jer 17:25; 22:2) or referring to the ultimate Davidic king, namely, the Messiah, who will fulfill the conditions of the Davidic covenant and inaugurate/fulfill the blessings of the Davidic covenant for Israel. The Messiah is frequently pictured as the “New David” because he would fulfill the ideals of the Davidic covenant and be everything that David and his descendants were commissioned to be (e.g., Isa 9:7[6]; 16:5; Jer 23:5-6; 30:9; 33:15-16; Ezek 34:23-24; 37:24-25).

[3:5]  ¹⁶ tn Heb “his goodness”; NLT “his good gifts.”

[3:5]  ¹⁷ tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”

[4:1]  ¹⁸ tn Heb “at the end of days.”

[4:1]  ¹⁹ tn Heb “will be established as the head of the mountains.”

[4:1]  ²⁰ tn Heb “it will be lifted up above the hills.”

[4:1]  ²¹ tn Heb “at the end of days.”

[4:1]  ²² tn Heb “will be established as the head of the mountains.”

[4:1]  ²³ tn Heb “it will be lifted up above the hills.”

[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.

[1:1]  ²⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ²⁷ tn Grk “before eternal ages.”

[3:1]  ²⁸ tn Verse 1 is arranged in an ABB’A’ chiasm (לַכֹּל זְמָן וְעֵת לְכָל־חֵפֶץ, lakkol zÿman vÿ’et lÿkhol-khefets): (A) “for everything”; (B) “a season”; (B’) “a time”; (A’) “for every matter.” The terms “season” (זְמָן, zÿman) and “time” (עֵת, ’et) are parallel. In the light of its parallelism with “every matter” (כָל־חֵפֶץ, khol-khefets), the term “everything” (כָל, khol) must refer to events and situations in life.

[3:1]  ²⁹ tn The noun זְמָן (zÿman) denotes “appointed time” or “appointed hour” (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with מועד (“appointed time”), i.e., מועד ירח (“the appointed time of the moon”) parallels זמני חק (“the appointed times of the law”; Sir 43:7). The related verb, a Pual of זָמַן (zaman), means “to be appointed” (HALOT 273 s.v. זְמָן); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I זִמָּה (zimmah, “plan; intention”; Job 17:11; HALOT 272 s.v. I זִמָּה) and מְזִמָּה (mÿzimmah, “purpose; plan; project”), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man’s plan (Isa 5:12); see HALOT 566 s.v. מְזִמָּה; BDB 273 s.v. מְזִמָּה.

[3:1]  sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1).

[3:1]  ³⁰ tn The noun עֵת (’et, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has subcategories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time” (Eccl 9:11). Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB s.v. עֵת 2.b). Examples: “the time for rain” (Ezra 10:13), “a time of judgment for the nations” (Ezek 30:3), “an appropriate time for every occasion” (Eccl 3:1), “the time when mountain goats are born” (Job 39:1), “the rain in its season” (Deut 11:14; Jer 5:24), “the time for the harvest” (Hos 2:11; Ps 1:3), “food in its season” (Ps 104:27), “no one knows his hour of destiny” (Eccl 9:12), “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.

[3:1]  ³¹ tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1–4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).

[3:1]  ³² tn Heb “under heaven.”

[2:18]  ³³ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ³⁴ tn Grk “answered and said to him.”

[2:18]  ³⁵ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[1:17]  ³⁶ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ³⁷ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.