Kejadian 10:19

10:19 and the borders of Canaan extended ¹  from Sidon ²  all the way to ³  Gerar as far as Gaza, and all the way to ⁴  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.

Kejadian 12:6

12:6 Abram traveled through the land as far as the oak tree ⁵  of Moreh ⁶  at Shechem. ⁷  (At that time the Canaanites were in the land.) ⁸ 

Kejadian 15:18-21

15:18 That day the Lord made a covenant ⁹  with Abram: “To your descendants I give ¹⁰  this land, from the river of Egypt ¹¹  to the great river, the Euphrates River – 15:19 the land ¹²  of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” ¹³ 

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ¹⁴  on me by making me a foul odor ¹⁵  among the inhabitants of the land – among the Canaanites and the Perizzites. I ¹⁶  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Nehemia 5:9

5:9 Then I ¹⁷  said, “The thing that you are doing is wrong! ¹⁸  Should you not conduct yourselves ¹⁹  in the fear of our God in order to avoid the reproach of the Gentiles who are our enemies?

Filipi 2:14-15

2:14 Do everything without grumbling or arguing, 2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world ²⁰ 

Kolose 4:5

4:5 Conduct yourselves ²¹  with wisdom toward outsiders, making the most of the opportunities.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Kolose 4:12

4:12 Epaphras, who is one of you and a slave ²²  of Christ, ²³  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ²⁴  in all the will of God.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Pengkhotbah 2:12

Wisdom is Better than Folly

2:12 Next, I decided to consider ²⁵  wisdom, as well as foolish behavior and ideas. ²⁶ 

For what more can the king’s successor do than what the king ²⁷  has already done?

[10:19]  ¹ tn Heb “were.”

[10:19]  ² map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  ³ tn Heb “as you go.”

[10:19]  ⁴ tn Heb “as you go.”

[12:6]  ⁵ tn Or “terebinth.”

[12:6]  ⁶ sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ⁷ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ⁸ tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[15:18]  ⁹ tn Heb “cut a covenant.”

[15:18]  ¹⁰ tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

[15:18]  sn To your descendants I give this land. The Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[15:18]  ¹¹ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[15:19]  ¹² tn The words “the land” are supplied in the translation for stylistic reasons.

[15:21]  ¹³ tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.

[34:30]  ¹⁴ tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ¹⁵ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ¹⁶ tn Jacob speaks in the first person as the head and representative of the entire family.

[5:9]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “[should you not] walk.”

[2:15]  ²⁰ tn Or “as stars in the universe.”

[4:5]  ²¹ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[4:12]  ²² tn See the note on “fellow slave” in 1:7.

[4:12]  ²³ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ²⁴ tn Or “filled.”

[2:12]  ²⁵ tn Heb “and I turned to see.”

[2:12]  ²⁶ 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]  ²⁷ 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.