Kejadian 42:18

42:18 On the third day Joseph said to them, “Do as I say ¹  and you will live, ²  for I fear God. ³ 

Nehemia 5:9

5:9 Then I ⁴  said, “The thing that you are doing is wrong! ⁵  Should you not conduct yourselves ⁶  in the fear of our God in order to avoid the reproach of the Gentiles who are our enemies?

Nehemia 5:15

5:15 But the former governors who preceded me had burdened the people and had taken food and wine from them, in addition to ⁷  forty shekels of silver. Their associates were also domineering over the people. But I did not behave in this way, due to my fear of God.

Pengkhotbah 5:7

5:7 Just as there is futility in many dreams,

so also in many words. ⁸ 

Therefore, fear God!

Pengkhotbah 8:12

8:12 Even though a sinner might commit a hundred crimes ⁹  and still live a long time, ¹⁰ 

yet I know that it will go well with God-fearing people ¹¹  – for they stand in fear ¹²  before him.

Pengkhotbah 12:13

12:13 Having heard everything, I have reached this conclusion: ¹³ 

Fear God and keep his commandments,

because this is the whole duty ¹⁴  of man.

Pengkhotbah 12:2

12:2 before the sun and the light ¹⁵  of the moon and the stars grow dark,

and the clouds disappear ¹⁶  after the rain;

Kolose 1:1

Salutation

1:1 From Paul, ¹⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[42:18]  ¹ tn Heb “Do this.”

[42:18]  ² tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.

[42:18]  ³ sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.

[5:9]  ⁴ tc The translation reads with the Qere and the ancient versions וָאוֹמַר (va’omar, “and I said”) rather than the MT Kethib, וַיֹּאמֶר (vayyo’mer, “and he said”).

[5:9]  ⁵ tn Heb “not good.” The statement “The thing…is not good” is an example of tapeinosis, a figurative expression which emphasizes the intended point (“The thing…is wrong!”) by negating its opposite.

[5:9]  ⁶ tn Heb “[should you not] walk.”

[5:15]  ⁷ tc The Hebrew term אַחַר (’akhar) is difficult here. It normally means “after,” but that makes no sense here. Some scholars emend it to אַחַד (’akhad) and supply the word “day,” which yields the sense “daily.” Cf. TEV “40 silver coins a day for food and wine.”

[5:7]  ⁸ tn The syntax of this verse is difficult. Perhaps the best approach is to classify the vav on וַהֲבָלִים (vahavalim, “futilities”) as introducing the predicate (e.g., Gen 40:9; 2 Sam 23:3; Prov 10:25; Isa 34:12; Job 4:6; 36:26); BDB 255 s.v. ו 5.c.γ: “There is futility….” The phrase בְרֹב הֲלֹמוֹת (vÿrob halomot) is an adverbial modifier (“in many dreams”), as is דְבָרִים הַרְבֵּה (dÿvarim harbeh, “many words”). The vav prefixed to וּדְבָרִים (udÿvarim) and the juxtaposition of the two lines suggests a comparison: “just as…so also…” (BDB 253 s.v. ו 1.j). The English versions reflect a variety of approaches: “In the multitude of dreams and many words there are also diverse vanities” (KJV); “In the multitude of dreams there are vanities, and in many words” (ASV); “When dreams increase, empty words grow many” (RSV); “In many dreams and follies and many words” (MLB); “In the abundance of dreams both vanities and words abound” (YLT); “Where there are many dreams, there are many vanities, and words without number” (Douay); “Many dreams and words mean many a vain folly” (Moffatt); “Much dreaming leads to futility and to superfluous talk” (NJPS); “In many dreams and in many words there is emptiness” (NASB); “Much dreaming and many words are meaningless” (NIV); “With many dreams comes vanities and a multitude of words” (NRSV).

[8:12]  ⁹ tn Heb “does evil one hundred [times].”

[8:12]  ¹⁰ tn Heb “and prolongs his [life].”

[8:12]  ¹¹ tn Heb “those who fear God.”

[8:12]  ¹² tn Heb “they fear.”

[12:13]  ¹³ tn Heb “The end of the matter, everything having been heard.”

[12:13]  ¹⁴ tn Heb “This is all men”; or “This is the whole of man.” The phrase זֶה כָּל־הָאָדָם (zeh kol-ha’adam, “this is all men”) features rhetorical elision of a key word. The ambiguity over the elided word has led to no less than five basic approaches: (1) “this is the whole duty of man” (KJV, ASV, RSV, NAB, NIV); (2) “this is the duty of all men” (MLB, ASV margin, RSV margin); (3) “this applies to all men” (NASB, NJPS); (4) “this is the whole duty of all men” (NRSV, Moffatt); and (5) “there is no more to man than this” (NEB). The four-fold repetition of כֹּל (kol, “all”) in 12:13-14 suggests that Qoheleth is emphasizing the “bottom line,” that is, the basic duty of man is simply to fear and obey God: After “all” (כֹּל) has been heard in the book, his conclusion is that the “whole” (כֹּל) duty of man is to obey God because God will bring “all” (כֹּל) acts into judgment, including “all” (כֹּל) that is hidden, whether good or bad. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596.

[12:2]  ¹⁵ tn Heb “the light and the moon and the stars.” The phrase “the light and the moon” is a hendiadys (two separate terms denoting one idea) or perhaps even a hendiatris (three separate terms denoting one idea) for “the light of the moon and stars” (e.g., Gen 1:14).

[12:2]  ¹⁶ tn The verb שׁוּב (shuv, “to return”) here denotes “to desist” (HALOT 1430 s.v. שׁוּב 3). It pictures the disappearance of the clouds as a result of the precipitation of their contents.

[1:1]  ¹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.