Kejadian 13:7-8

13:7 So there were quarrels ¹  between Abram’s herdsmen and Lot’s herdsmen. ²  (Now the Canaanites and the Perizzites were living in the land at that time.) ³ 

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ⁴ 

Kejadian 13:2

13:2 (Now Abram was very wealthy ⁵  in livestock, silver, and gold.) ⁶ 

1 Samuel 12:14

12:14 If you fear the Lord, serving him and obeying him ⁷  and not rebelling against what he says, ⁸  and if both you and the king who rules over you follow the Lord your God, all will be well. ⁹ 

Yehezkiel 36:20

36:20 But when they arrived in the nations where they went, they profaned my holy name. It was said of them, ‘These are the people of the Lord, yet they have departed from his land.’

Roma 2:24

2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” ¹⁰ 

Roma 2:1

The Condemnation of the Moralist

2:1 ¹¹ Therefore ¹²  you are without excuse, ¹³  whoever you are, ¹⁴  when you judge someone else. ¹⁵  For on whatever grounds ¹⁶  you judge another, you condemn yourself, because you who judge practice the same things.

Titus 1:14

1:14 and not pay attention to Jewish myths ¹⁷  and commands of people who reject the truth.

Titus 2:5

2:5 to be self-controlled, ¹⁸  pure, fulfilling their duties at home, ¹⁹  kind, being subject to their own husbands, so that the message ²⁰  of God may not be discredited. ²¹ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²²  sound teaching.

Pengkhotbah 2:12

Wisdom is Better than Folly

2:12 Next, I decided to consider ²³  wisdom, as well as foolish behavior and ideas. ²⁴ 

For what more can the king’s successor do than what the king ²⁵  has already done?

[13:7]  ¹ tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

[13:7]  ² sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

[13:7]  ³ tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

[13:8]  ⁴ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[13:2]  ⁵ tn Heb “heavy.”

[13:2]  ⁶ tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.

[12:14]  ⁷ tn Heb “and you listen to his voice.”

[12:14]  ⁸ tn Heb “the mouth of the Lord.” So also in v. 15.

[12:14]  ⁹ tn The words “all will be well” are supplied in the translation for stylistic reasons.

[2:24]  ¹⁰ sn A quotation from Isa 52:5.

[2:1]  ¹¹ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ¹² tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ¹³ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹⁴ tn Grk “O man.”

[2:1]  ¹⁵ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁶ tn Grk “in/by (that) which.”

[1:14]  ¹⁷ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[2:5]  ¹⁸ tn Or “sensible.”

[2:5]  ¹⁹ tn Grk “domestic,” “keeping house.”

[2:5]  ²⁰ tn Or “word.”

[2:5]  ²¹ tn Or “slandered.”

[2:1]  ²² tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:12]  ²³ tn Heb “and I turned to see.”

[2:12]  ²⁴ sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.

[2:12]  ²⁵ tc The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd person masculine plural from עָשַׂה [’asah] + 3rd person masculine singular suffix). However, many medieval Hebrew mss read עָשָׂהוּ (’asahu, “he has done”; Qal perfect 3rd person masculine singular from עָשַׂה), reflected in the LXX and Syriac. The error was caused by dittography (ו, vav, written twice) or by orthographic confusion between ו and ה (hey) in הוו (confused as והוו) at the end of 2:12 and beginning of 2:13. The 3rd person masculine singular referent of עָשׂוּהוּ “what he has done” is the king, that is, Qoheleth himself. The referent (the king) has been specified in the translation for clarity.