Kejadian 47:1-31
Konteks47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of
Canaan. They are now 1 in the land of Goshen.” 47:2 He took five of his brothers and introduced them to Pharaoh. 2
47:3 Pharaoh said to Joseph’s 3 brothers, “What is your occupation?” They said to Pharaoh, “Your servants take care of flocks, just as our ancestors did.” 4 47:4 Then they said to Pharaoh, “We have come to live as temporary residents 5 in the land. There 6 is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”
47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you. 47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men 7 among them, put them in charge 8 of my livestock.”
47:7 Then Joseph brought in his father Jacob and presented him 9 before Pharaoh. Jacob blessed 10 Pharaoh. 47:8 Pharaoh said to Jacob, “How long have you lived?” 11 47:9 Jacob said to Pharaoh, “All 12 the years of my travels 13 are 130. All 14 the years of my life have been few and painful; 15 the years of my travels are not as long as those of my ancestors.” 16 47:10 Then Jacob blessed Pharaoh and went out from his presence. 17
47:11 So Joseph settled his father and his brothers. He gave them territory 18 in the land of Egypt, in the best region of the land, the land of Rameses, 19 just as Pharaoh had commanded. 47:12 Joseph also provided food for his father, his brothers, and all his father’s household, according to the number of their little children.
47:13 But there was no food in all the land because the famine was very severe; the land of Egypt and the land of Canaan wasted away 20 because of the famine. 47:14 Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment 21 for the grain they were buying. Then Joseph brought the money into Pharaoh’s palace. 22 47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians 23 came to Joseph and said, “Give us food! Why should we die 24 before your very eyes because our money has run out?”
47:16 Then Joseph said, “If your money is gone, bring your livestock, and I will give you food 25 in exchange for 26 your livestock.” 47:17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for their horses, the livestock of their flocks and herds, and their donkeys. 27 He got them through that year by giving them food in exchange for livestock.
47:18 When that year was over, they came to him the next year and said to him, “We cannot hide from our 28 lord that the money is used up and the livestock and the animals belong to our lord. Nothing remains before our lord except our bodies and our land. 47:19 Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become 29 Pharaoh’s slaves. 30 Give us seed that we may live 31 and not die. Then the land will not become desolate.” 32
47:20 So Joseph bought all the land of Egypt for Pharaoh. Each 33 of the Egyptians sold his field, for the famine was severe. 34 So the land became Pharaoh’s. 47:21 Joseph 35 made all the people slaves 36 from one end of Egypt’s border to the other end of it. 47:22 But he did not purchase the land of the priests because the priests had an allotment from Pharaoh and they ate from their allotment that Pharaoh gave them. That is why they did not sell their land.
47:23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate 37 the land. 47:24 When you gather in the crop, 38 give 39 one-fifth of it to Pharaoh, and the rest 40 will be yours for seed for the fields and for you to eat, including those in your households and your little children.” 47:25 They replied, “You have saved our lives! You are showing us favor, 41 and we will be Pharaoh’s slaves.” 42
47:26 So Joseph made it a statute, 43 which is in effect 44 to this day throughout the land of Egypt: One-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh’s.
47:27 Israel settled in the land of Egypt, in the land of Goshen, and they owned land there. They were fruitful and increased rapidly in number.
47:28 Jacob lived in the land of Egypt seventeen years; the years 45 of Jacob’s life were 147 in all. 47:29 The time 46 for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh 47 and show me kindness and faithfulness. 48 Do not bury me in Egypt, 47:30 but when I rest 49 with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph 50 said, “I will do as you say.”
47:31 Jacob 51 said, “Swear to me that you will do so.” 52 So Joseph 53 gave him his word. 54 Then Israel bowed down 55 at the head of his bed. 56
Kejadian 3:23
Konteks3:23 So the Lord God expelled him 57 from the orchard in Eden to cultivate the ground from which he had been taken.
Kejadian 6:14
Konteks6:14 Make 58 for yourself an ark of cypress 59 wood. Make rooms in the ark, and cover 60 it with pitch inside and out.
Kejadian 22:21
Konteks22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 61
Yesaya 65:15
Konteks65:15 Your names will live on in the curse formulas of my chosen ones. 62
The sovereign Lord will kill you,
but he will give his servants another name.
Daniel 9:26-27
Konteks9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 63
As for the city and the sanctuary,
the people of the coming prince will destroy 64 them.
But his end will come speedily 65 like a flood. 66
Until the end of the war that has been decreed
there will be destruction.
9:27 He will confirm a covenant with many for one week. 67
But in the middle of that week
he will bring sacrifices and offerings to a halt.
On the wing 68 of abominations will come 69 one who destroys,
until the decreed end is poured out on the one who destroys.”
Matius 8:10-11
Konteks8:10 When 70 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 71 I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet 72 with Abraham, Isaac, and Jacob 73 in the kingdom of heaven,
Matius 21:41-44
Konteks21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”
21:42 Jesus said to them, “Have you never read in the scriptures:
‘The stone the builders rejected has become the cornerstone. 74
This is from the Lord, and it is marvelous in our eyes’? 75
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 76 who will produce its fruit. 21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” 77
Matius 22:7-10
Konteks22:7 The 78 king was furious! He sent his soldiers, and they put those murderers to death 79 and set their city 80 on fire. 22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’ 22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests.
Matius 23:34-38
Konteks23:34 “For this reason I 81 am sending you prophets and wise men and experts in the law, 82 some of whom you will kill and crucify, 83 and some you will flog 84 in your synagogues 85 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 86 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 87 this generation will be held responsible for all these things! 88
23:37 “O Jerusalem, Jerusalem, 89 you who kill the prophets and stone those who are sent to you! 90 How often I have longed 91 to gather your children together as a hen gathers her chicks under her wings, but 92 you would have none of it! 93 23:38 Look, your house is left to you desolate!
Lukas 19:42-44
Konteks19:42 saying, “If you had only known on this day, 94 even you, the things that make for peace! 95 But now they are hidden 96 from your eyes. 19:43 For the days will come upon you when your enemies will build 97 an embankment 98 against you and surround you and close in on you from every side. 19:44 They will demolish you 99 – you and your children within your walls 100 – and they will not leave within you one stone 101 on top of another, 102 because you did not recognize the time of your visitation from God.” 103
Lukas 21:20-26
Konteks21:20 “But when you see Jerusalem 104 surrounded 105 by armies, then know that its 106 desolation 107 has come near. 21:21 Then those who are in Judea must flee 108 to the mountains. Those 109 who are inside the city must depart. Those 110 who are out in the country must not enter it, 21:22 because these are days of vengeance, 111 to fulfill 112 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 113 on the earth and wrath against this people. 21:24 They 114 will fall by the edge 115 of the sword and be led away as captives 116 among all nations. Jerusalem 117 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 118
21:25 “And there will be signs in the sun and moon and stars, 119 and on the earth nations will be in distress, 120 anxious 121 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 122 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 123
Roma 11:7-14
Konteks11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The 124 rest were hardened, 11:8 as it is written,
“God gave them a spirit of stupor,
eyes that would not see and ears that would not hear,
to this very day.” 125
11:9 And David says,
“Let their table become a snare and trap,
a stumbling block and a retribution for them;
11:10 let their eyes be darkened so that they may not see,
and make their backs bend continually.” 126
11:11 I ask then, they did not stumble into an irrevocable fall, 127 did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel 128 jealous. 11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration 129 bring?
11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry, 11:14 if somehow I could provoke my people to jealousy and save some of them.
Efesus 3:3-8
Konteks3:3 that 130 by revelation the divine secret 131 was made known to me, as I wrote before briefly. 132 3:4 When reading this, 133 you will be able to 134 understand my insight into this secret 135 of Christ. 3:5 Now this secret 136 was not disclosed to people 137 in former 138 generations as it has now been revealed to his holy apostles and prophets by 139 the Spirit, 3:6 namely, that through the gospel 140 the Gentiles are fellow heirs, fellow members 141 of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel 142 according to the gift of God’s grace that was given to me by 143 the exercise of his power. 144 3:8 To me – less than the least of all the saints 145 – this grace was given, 146 to proclaim to the Gentiles the unfathomable riches of Christ
Kolose 1:26-27
Konteks1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious 147 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.
Kolose 1:1
Konteks1:1 From Paul, 148 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Kolose 2:16
Konteks2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –
Kolose 2:1
Konteks2:1 For I want you to know how great a struggle I have for you, 149 and for those in Laodicea, and for those who have not met me face to face. 150
Pengkhotbah 4:1
Konteks4:1 So 151 I again considered 152 all the oppression 153 that continually occurs 154 on earth. 155
This is what I saw: 156
The oppressed 157 were in tears, 158 but no one was comforting them;
no one delivers 159 them from the power of their oppressors. 160
[47:1] 1 tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.
[47:2] 2 tn Heb “and from the whole of his brothers he took five men and presented them before Pharaoh.”
[47:3] 3 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[47:3] 4 tn Heb “both we and our fathers.”
[47:4] 6 tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.
[47:6] 7 tn Heb “men of skill.”
[47:6] 8 tn Heb “make them rulers.”
[47:6] sn Put them in charge of my livestock. Pharaoh is, in effect, offering Joseph’s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle.
[47:7] 9 tn Heb “caused him to stand.”
[47:7] 10 sn The precise meaning of the Hebrew verb translated “blessed” is difficult in this passage, because the content of Jacob’s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness.
[47:8] 11 tn Heb “How many are the days of the years of your life?”
[47:9] 12 tn Heb “the days of.”
[47:9] 13 tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.
[47:9] 14 tn Heb “the days of.”
[47:9] 15 tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.
[47:9] 16 tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”
[47:10] 17 tn Heb “from before Pharaoh.”
[47:11] 18 tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.
[47:11] 19 sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.
[47:13] 20 tn The verb לַהַה (lahah, = לָאָה, la’ah) means “to faint, to languish”; it figuratively describes the land as wasting away, drooping, being worn out.
[47:14] 21 tn Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ.
[47:15] 23 tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.
[47:15] 24 tn The imperfect verbal form has a deliberative force here.
[47:16] 25 tn The word “food” has been supplied in the translation for stylistic reasons.
[47:16] 26 tn On the use of the preposition here see BDB 90 s.v. בְּ.
[47:17] 27 tn The definite article is translated here as a possessive pronoun.
[47:18] 28 tn Heb “my.” The expression “my lord” occurs twice more in this verse.
[47:19] 29 tn After the imperative, the prefixed verbal form with vav here indicates consequence.
[47:19] 30 sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.
[47:19] 31 tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.
[47:19] 32 tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.
[47:20] 33 tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.
[47:20] 34 tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.
[47:21] 35 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
[47:21] 36 tc The MT reads “and the people he removed to the cities,” which does not make a lot of sense in this context. The Samaritan Pentateuch and the LXX read “he enslaved them as slaves.”
[47:23] 37 tn The perfect verbal form with the vav consecutive is equivalent to a command here.
[47:24] 38 tn The words “the crop” have been supplied in the translation for stylistic reasons.
[47:24] 39 tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.
[47:24] 40 tn Heb “four parts.”
[47:25] 41 tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”
[47:25] 42 sn Slaves. See the note on this word in v. 21.
[47:26] 43 tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.
[47:26] 44 tn The words “which is in effect” have been supplied in the translation for stylistic reasons.
[47:28] 45 tn Heb “the days of the years.”
[47:29] 47 sn On the expression put your hand under my thigh see Gen 24:2.
[47:29] 48 tn Or “deal with me in faithful love.”
[47:30] 49 tn Heb “lie down.” Here the expression “lie down” refers to death.
[47:30] 50 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
[47:31] 51 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[47:31] 52 tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.
[47:31] 53 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
[47:31] 54 tn Heb “swore on oath to him.”
[47:31] 55 sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.
[47:31] 56 tc The MT reads מִטָּה (mittah, “bed, couch”). The LXX reads the word as מַטֶּה (matteh, “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21).
[3:23] 57 tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the
[6:14] 58 sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the
[6:14] 59 tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).
[6:14] 60 tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).
[22:21] 61 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
[65:15] 62 tn Heb “you will leave your name for an oath to my chosen ones.”
[65:15] sn For an example of such a curse formula see Jer 29:22.
[9:26] 63 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
[9:26] 64 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:26] 65 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 66 sn Flood here is a metaphor for sudden destruction.
[9:27] 67 tn Heb “one seven” (also later in this line).
[9:27] 68 tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.
[9:27] 69 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
[8:10] 70 tn Here δέ (de) has not been translated.
[8:10] 71 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 72 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
[8:11] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[8:11] 73 tn Grk “and Isaac and Jacob,” 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.
[21:42] 74 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[21:42] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[21:42] 75 sn A quotation from Ps 118:22-23.
[21:43] 76 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 77 tc A few witnesses, especially of the Western text (D 33 it sys Or Eussyr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë1,13 Ï lat syc,p,h co and should be included as authentic.
[21:44] tn Grk “on whomever it falls, it will crush him.”
[21:44] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[22:7] 78 tn Here δέ (de) has not been translated.
[22:7] 79 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
[22:7] 80 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
[23:34] 81 tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[23:34] 82 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 83 sn See the note on crucified in 20:19.
[23:34] 84 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 85 sn See the note on synagogues in 4:23.
[23:35] 86 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 87 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 88 tn Grk “all these things will come on this generation.”
[23:37] 89 sn The double use of the city’s name betrays intense emotion.
[23:37] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 90 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 91 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 92 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 93 tn Grk “you were not willing.”
[19:42] 94 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 95 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 96 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 97 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 98 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 99 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 100 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 101 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 102 tn Grk “leave stone on stone.”
[19:44] 103 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
[21:20] 104 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 105 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 106 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 107 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 108 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 109 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 110 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 111 tn Or “of punishment.” This is a time of judgment.
[21:22] 112 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 113 sn Great distress means that this is a period of great judgment.
[21:24] 114 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 115 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 116 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 117 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 118 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 119 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 120 tn Grk “distress of nations.”
[21:25] 121 tn Or “in consternation” (L&N 32.9).
[21:26] 122 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 123 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[11:7] 124 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 125 sn A quotation from Deut 29:4; Isa 29:10.
[11:10] 126 sn A quotation from Ps 69:22-23.
[11:11] 127 tn Grk “that they might fall.”
[11:11] 128 tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.
[11:12] 129 tn Or “full inclusion”; Grk “their fullness.”
[3:3] 130 tn Or “namely, that is.”
[3:3] 132 tn Or “as I wrote above briefly.”
[3:3] sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.
[3:4] 133 tn Grk “which, when reading.”
[3:4] 134 tn Grk “you are able to.”
[3:5] 136 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 137 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:6] 140 sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
[3:6] 141 tn Grk “and fellow members.”
[3:7] 142 tn Grk “of which I was made a minister,” “of which I became a servant.”
[3:7] 143 tn Grk “according to.”
[3:7] 144 sn On the exercise of his power see 1:19-20.
[3:8] 145 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
[3:8] 146 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
[1:27] 147 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
[1:1] 148 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[2:1] 149 tn Or “I want you to know how hard I am working for you…”
[2:1] 150 tn Grk “as many as have not seen my face in the flesh.”
[4:1] 151 tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”
[4:1] sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).
[4:1] 152 tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.
[4:1] 153 tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).
[4:1] 154 tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).
[4:1] 155 tn Heb “under the sun.”
[4:1] 156 tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).
[4:1] 157 tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.
[4:1] 158 tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).
[4:1] 159 tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).
[4:1] 160 tn Heb “from the hand of their oppressors is power.”
