Kejadian 17:8

17:8 I will give the whole land of Canaan – the land where you are now residing ¹  – to you and your descendants after you as a permanent ²  possession. I will be their God.”

Kejadian 47:9

47:9 Jacob said to Pharaoh, “All ³  the years of my travels ⁴  are 130. All ⁵  the years of my life have been few and painful; ⁶  the years of my travels are not as long as those of my ancestors.” ⁷ 

Imamat 25:23

25:23 The land must not be sold without reclaim ⁸  because the land belongs to me, for you are foreigners and residents with me. ⁹ 

Imamat 25:1

Regulations for the Sabbatical Year

25:1 The Lord spoke to Moses at Mount Sinai:

Imamat 1:15

1:15 The priest must present it at the altar, pinch off ¹⁰  its head and offer the head ¹¹  up in smoke on the altar, and its blood must be drained out against the side of the altar.

Mazmur 39:12

39:12 Hear my prayer, O Lord!

Listen to my cry for help!

Do not ignore my sobbing! ¹² 

For I am dependent on you, like one residing outside his native land;

I am at your mercy, just as all my ancestors were. ¹³ 

Mazmur 105:12-13

105:12 When they were few in number,

just a very few, and resident aliens within it,

105:13 they wandered from nation to nation,

and from one kingdom to another. ¹⁴ 

Mazmur 119:19

119:19 I am like a foreigner in this land. ¹⁵ 

Do not hide your commands from me!

Ibrani 11:9

11:9 By faith he lived as a foreigner ¹⁶  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ¹⁷  of the same promise.

Ibrani 11:13-16

11:13 These all died in faith without receiving the things promised, ¹⁸  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ¹⁹  on the earth. 11:14 For those who speak in such a way make it clear that they are seeking a homeland. 11:15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 11:16 But as it is, ²⁰  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Pengkhotbah 2:11

2:11 Yet when I reflected on everything I had accomplished ²¹ 

and on all the effort that I had expended to accomplish it, ²² 

I concluded: ²³  “All these ²⁴  achievements and possessions ²⁵  are ultimately ²⁶  profitless ²⁷  –

like chasing the wind!

There is nothing gained ²⁸  from them ²⁹  on earth.” ³⁰ 

[17:8]  ¹ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ² tn Or “as an eternal.”

[47:9]  ³ tn Heb “the days of.”

[47:9]  ⁴ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ⁵ tn Heb “the days of.”

[47:9]  ⁶ tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ⁷ tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[25:23]  ⁸ tn The term rendered “without reclaim” means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174).

[25:23]  ⁹ tn That is, the Israelites were strangers and residents who were attached to the Lord’s household. They did not own the land. Note the parallel to the “priest’s lodger” in Lev 22:10.

[1:15]  ¹⁰ tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”

[1:15]  ¹¹ tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.

[39:12]  ¹² tn Heb “do not be deaf to my tears.”

[39:12]  ¹³ tn Heb “For a resident alien [am] I with you, a sojourner like all my fathers.”

[39:12]  sn Resident aliens were dependent on the mercy and goodwill of others. The Lord was concerned that resident aliens be treated properly. See Deut 24:17-22, Ps 146:9.

[105:13]  ¹⁴ tn Heb “and from a kingdom to another nation.”

[119:19]  ¹⁵ tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.

[11:9]  ¹⁶ tn Or “settled as a resident alien.”

[11:9]  ¹⁷ tn Or “heirs with him.”

[11:13]  ¹⁸ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ¹⁹ tn Or “sojourners.”

[11:16]  ²⁰ tn Grk “now.”

[2:11]  ²¹ tn Heb “all my works that my hands had done.”

[2:11]  ²² tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (’amal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.

[2:11]  ²³ tn Heb “Behold!”

[2:11]  ²⁴ tn The term הַכֹּל (hakkol, “everything” or “all”) must be qualified and limited in reference to the topic that is dealt with in 2:4-11. This is an example of synecdoche of general for the specific; the general term “all” is used only in reference to the topic at hand. This is clear from the repetition of כֹּל (kol, “everything”) and (“all these things”) in 2:11.

[2:11]  ²⁵ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

[2:11]  ²⁶ tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ²⁷ tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.

[2:11]  ²⁸ tn The noun יִתְרוֹן (yitron, “profit”) has a two-fold range of meanings: (1) “what comes of [something]; result” (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) “profit; advantage” (Eccl 2:13; 10:11); see HALOT 452–53 s.v. יִתְרוֹי. It is derived from the noun יֶתֶר (yeter, “what is left behind; remainder”; HALOT 452 s.v. I יֶתֶר). The related verb יָתַר (yatar) denotes “to be left over; to survive” (Niphal) and “to have left over” (Hiphil); see HALOT 451–52 s.v. יתר. When used literally, יִתְרוֹן refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man’s labor due to death.

[2:11]  ²⁹ tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ³⁰ tn Heb “under the sun.”