Efesus 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ¹ 

Efesus 5:16

5:16 taking advantage of every opportunity, because the days are evil.

Pengkhotbah 12:1

Fear God Now Because Old Age and Death Come Quickly

12:1 So remember ²  your Creator in the days of your youth –

before ³  the difficult ⁴  days come,

and the years draw near when you will say, “I have no pleasure in them”;

Amos 6:3

6:3 You refuse to believe a day of disaster will come, ⁵ 

but you establish a reign of violence. ⁶ 

Lukas 8:13

8:13 Those ⁷  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ⁸  but ⁹  in a time of testing ¹⁰  fall away. ¹¹ 

Wahyu 3:10

3:10 Because you have kept ¹²  my admonition ¹³  to endure steadfastly, ¹⁴  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

[5:6]  ¹ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

[12:1]  ² tn The imperative זְכֹר (zekhor, “Remember!”) is a figurative expression (metonymy of association) for obeying God and acknowledging his lordship over one’s life (e.g., Num 15:40; Deut 8:18; Pss 42:6-7; 63:6-8; 78:42; 103:18; 106:7; 119:52, 55; Jer 51:50; Ezek 20:43; Jonah 2:7; Mal 4:4). The exhortation to fear God and obey his commands in 12:13-14 spells out what it means to “remember” God.

[12:1]  ³ tn The temporal adjective עַד (’ad, “before”) appears three times in 12:1-7 (vv. 1b, 2a, 6a). Likewise, the temporal preposition בְּ (bet, “when”) is repeated (vv. 3a, 4b). These seven verses comprise one long sentence in Hebrew: The main clause is 12:1a (“Remember your Creator in the days of your youth”), while 12:1b-7 consists of five subordinate temporal clauses (“before…before…when…when…before…”).

[12:1]  ⁴ tn The adjective רָעָה (ra’ah, “evil”) does not refer here to ethical evil, but to physical difficulty, injury, pain, deprivation and suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 11:10; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2.

[6:3]  ⁵ tn Heb “those who push away a day of disaster.”

[6:3]  ⁶ tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.

[8:13]  ⁷ tn Here δέ (de) has not been translated.

[8:13]  ⁸ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹⁰ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ¹¹ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[3:10]  ¹² tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ¹³ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ¹⁴ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).