Kejadian 48:21

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ¹  and will bring you back to the land of your fathers.

Yosua 23:14

23:14 “Look, today I am about to die. ²  You know with all your heart and being ³  that not even one of all the faithful promises the Lord your God made to you is left unfulfilled; every one was realized – not one promise is unfulfilled! ⁴ 

Lukas 2:29-30

2:29 “Now, according to your word, ⁵  Sovereign Lord, ⁶  permit ⁷  your servant ⁸  to depart ⁹  in peace.

2:30 For my eyes have seen your salvation ¹⁰ 

Lukas 2:2

2:2 This was the first registration, taken when Quirinius was governor ¹¹  of Syria.

Titus 1:6

1:6 An elder must be blameless, ¹²  the husband of one wife, ¹³  with faithful children ¹⁴  who cannot be charged with dissipation or rebellion.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁵ 

Pengkhotbah 1:14

1:14 I reflected on everything that is accomplished by man ¹⁶  on earth, ¹⁷ 

and I concluded: Everything ¹⁸  he has accomplished ¹⁹  is futile ²⁰  – like chasing the wind! ²¹ 

[48:21]  ¹ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

[23:14]  ² tn Heb “go the way of all the earth.”

[23:14]  ³ tn Or “soul.”

[23:14]  ⁴ tn Heb “one word from all these words which the Lord your God spoke to you has not fallen, the whole has come to pass for you, one word from it has not fallen.”

[2:29]  ⁵ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁶ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁷ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ⁸ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  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.”

[2:29]  ⁹ tn Grk “now release your servant.”

[2:30]  ¹⁰ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:2]  ¹¹ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[1:6]  ¹² tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ¹³ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ¹⁴ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:2]  ¹⁵ tn Grk “before eternal ages.”

[1:14]  ¹⁶ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ¹⁷ tn Heb “under the sun.”

[1:14]  ¹⁸ tn As mentioned in the note on “everything” in 1:2, the term הַכֹּל (hakkol, “everything”) is often limited in reference to the specific topic at hand in the context (e.g., BDB 482 s.v. כֹּל 2). The argument of 1:12-15, like 1:3-11, focuses on secular human achievement. This is clear from the repetition of the root עָשַׂה (’asah, “do, work, accomplish, achieve”) in 1:12-13.

[1:14]  ¹⁹ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ²⁰ tn This usage of הֶבֶל (hevel) denotes “futile, profitless, fruitless” (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14-15; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). The term is used with the simile “like striving after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) – a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9; 7:14). When used in this sense, the term is often used with the following synonyms: לְתֹהוּ (lÿtohu, “for nothing, in vain, for no reason”; Isa 49:4); רִיק (riq, “profitless; useless”; Isa 30:7; Eccl 6:11); לֹא הוֹעִיל (“worthless, profitless”; Is 30:6; 57:12; Jer 16:19); “what profit?” (מַה־יִּתְרוֹןֹ, mah-yyitron); and “no profit” (אֵין יִּתְרוֹן, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes.

[1:14]  ²¹ tn Heb “striving of wind.” The word “like” does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear.