Ibrani 10:32

10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened.

Ayub 36:21

36:21 Take heed, do not turn to evil,

for because of this you have been tested ¹  by affliction.

Mazmur 84:10

84:10 Certainly ²  spending just one day in your temple courts is better

than spending a thousand elsewhere. ³ 

I would rather stand at the entrance ⁴  to the temple of my God

than live ⁵  in the tents of the wicked.

Matius 5:10-12

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

5:11 “Blessed are you when people ⁶  insult you and persecute you and say all kinds of evil things about you falsely ⁷  on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 13:21

13:21 But he has no root in himself and does not endure; ⁸  when ⁹  trouble or persecution comes because of the word, immediately he falls away.

Kisah Para Rasul 7:24-25

7:24 When ¹⁰  he saw one of them being hurt unfairly, ¹¹  Moses ¹²  came to his defense ¹³  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people ¹⁴  would understand that God was delivering them ¹⁵  through him, ¹⁶  but they did not understand. ¹⁷ 

Kisah Para Rasul 20:23-24

20:23 except ¹⁸  that the Holy Spirit warns ¹⁹  me in town after town ²⁰  that ²¹  imprisonment ²²  and persecutions ²³  are waiting for me. 20:24 But I do not consider my life ²⁴  worth anything ²⁵  to myself, so that ²⁶  I may finish my task ²⁷  and the ministry that I received from the Lord Jesus, to testify to the good news ²⁸  of God’s grace.

Roma 5:3

5:3 Not ²⁹  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Roma 8:17-18

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ³⁰  – if indeed we suffer with him so we may also be glorified with him.

8:18 For I consider that our present sufferings cannot even be compared ³¹  to the glory that will be revealed to us.

Roma 8:35-39

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ³²  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ³³  8:37 No, in all these things we have complete victory ³⁴  through him ³⁵  who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ³⁶  nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Roma 8:2

8:2 For the law of the life-giving Spirit ³⁷  in Christ Jesus has set you ³⁸  free from the law of sin and death.

Kolose 1:17

1:17 He himself is before all things and all things are held together ³⁹  in him.

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Kolose 1:2-6

1:2 to the saints, the faithful ⁴⁰  brothers and sisters ⁴¹  in Christ, at Colossae. Grace and peace to you ⁴²  from God our Father! ⁴³ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁴⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁴⁵  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁴⁶  from the hope laid up ⁴⁷  for you in heaven, which you have heard about in the message of truth, the gospel ⁴⁸  1:6 that has come to you. Just as in the entire world this gospel ⁴⁹  is bearing fruit and growing, so it has also been bearing fruit and growing ⁵⁰  among you from the first day you heard it and understood the grace of God in truth.

Kolose 1:2

1:2 to the saints, the faithful ⁵¹  brothers and sisters ⁵²  in Christ, at Colossae. Grace and peace to you ⁵³  from God our Father! ⁵⁴ 

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵⁵ 

Titus 2:3-10

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 2:4 In this way ⁵⁶  they will train ⁵⁷  the younger women to love their husbands, to love their children, 2:5 to be self-controlled, ⁵⁸  pure, fulfilling their duties at home, ⁵⁹  kind, being subject to their own husbands, so that the message ⁶⁰  of God may not be discredited. ⁶¹  2:6 Encourage younger men likewise to be self-controlled, ⁶²  2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ⁶³  because he has nothing evil to say about us. 2:9 Slaves ⁶⁴  are to be subject to their own masters in everything, ⁶⁵  to do what is wanted and not talk back, 2:10 not pilfering, but showing all good faith, ⁶⁶  in order to bring credit to ⁶⁷  the teaching of God our Savior in everything.

Titus 3:11-12

3:11 You know ⁶⁸  that such a person is twisted by sin ⁶⁹  and is conscious of it himself. ⁷⁰ 

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

Yakobus 1:20

1:20 For human ⁷¹  anger does not accomplish God’s righteousness. ⁷² 

Yakobus 1:1

Salutation

1:1 From James, ⁷³  a slave ⁷⁴  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁷⁵  Greetings!

Pengkhotbah 1:6-7

1:6 The wind goes to the south and circles around to the north;

round and round ⁷⁶  the wind goes and on its rounds it returns. ⁷⁷ 

1:7 All the streams flow ⁷⁸  into the sea, but the sea is not full,

and to the place where the streams flow, there they will flow again. ⁷⁹ 

Pengkhotbah 4:12-16

4:12 Although an assailant may overpower ⁸⁰  one person,

two can withstand him.

Moreover, a three-stranded cord is not quickly broken.

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

4:14 For he came out of prison ⁸¹  to become king,

even though he had been born poor in what would become his ⁸²  kingdom.

4:15 I considered all the living who walk on earth, ⁸³ 

as well as the successor ⁸⁴  who would arise ⁸⁵  in his place.

4:16 There is no end to all the people ⁸⁶  nor to the past generations, ⁸⁷ 

yet future generations ⁸⁸  will not rejoice in him.

This also is profitless and like ⁸⁹  chasing the wind.

[36:21]  ¹ tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”

[84:10]  ² tn Or “for.”

[84:10]  ³ tn Heb “better is a day in your courts than a thousand [spent elsewhere].”

[84:10]  ⁴ tn Heb “I choose being at the entrance of the house of my God over living in the tents of the wicked.” The verb סָפַף (safaf) appears only here in the OT; it is derived from the noun סַף (saf, “threshold”). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean “lie as a beggar at the entrance to the temple” (see HALOT 765 s.v. ספף).

[84:10]  ⁵ tn The verb דּוּר (dur, “to live”) occurs only here in the OT.

[5:11]  ⁶ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ⁷ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[13:21]  ⁸ tn Grk “is temporary.”

[13:21]  ⁹ tn Here δέ (de) has not been translated.

[7:24]  ¹⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:24]  ¹¹ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ¹² tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ¹³ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ¹⁴ tn Grk “his brothers.”

[7:25]  ¹⁵ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ¹⁶ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ¹⁷ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[20:23]  ¹⁸ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ¹⁹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ²⁰ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ²¹ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ²² tn Grk “bonds.”

[20:23]  ²³ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ²⁴ tn Grk “soul.”

[20:24]  ²⁵ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ²⁶ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ²⁷ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ²⁸ tn Or “to the gospel.”

[5:3]  ²⁹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[8:17]  ³⁰ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:18]  ³¹ tn Grk “are not worthy [to be compared].”

[8:35]  ³² tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ³³ sn A quotation from Ps 44:22.

[8:37]  ³⁴ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ³⁵ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:38]  ³⁶ tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[8:2]  ³⁷ tn Grk “for the law of the Spirit of life.”

[8:2]  ³⁸ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:17]  ³⁹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:2]  ⁴⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴² tn Or “Grace to you and peace.”

[1:2]  ⁴³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ⁴⁴ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ⁴⁵ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁴⁶ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁴⁷ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴⁸ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁴⁹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁵⁰ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:2]  ⁵¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵³ tn Or “Grace to you and peace.”

[1:2]  ⁵⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:2]  ⁵⁵ tn Grk “before eternal ages.”

[2:4]  ⁵⁶ tn Grk “that they may train” (continuing the sentence of 2:3).

[2:4]  ⁵⁷ tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.

[2:5]  ⁵⁸ tn Or “sensible.”

[2:5]  ⁵⁹ tn Grk “domestic,” “keeping house.”

[2:5]  ⁶⁰ tn Or “word.”

[2:5]  ⁶¹ tn Or “slandered.”

[2:6]  ⁶² tn Or “sensible.”

[2:8]  ⁶³ tn Or “put to shame.”

[2:9]  ⁶⁴ tn See the note on the word “slave” in 1:1.

[2:9]  ⁶⁵ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:10]  ⁶⁶ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ⁶⁷ tn Or “adorn,” “show the beauty of.”

[3:11]  ⁶⁸ tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ⁶⁹ tn Grk “is perverted and is sinning.”

[3:11]  ⁷⁰ tn Grk “is sinning, being self-condemned.”

[1:20]  ⁷¹ tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).

[1:20]  ⁷² sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).

[1:1]  ⁷³ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷⁴ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  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.”

[1:1]  ⁷⁵ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[1:6]  ⁷⁶ tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).

[1:6]  ⁷⁷ tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).

[1:7]  ⁷⁸ tn Heb “are going” or “are walking.” The term הֹלְכִים (holÿkhim, Qal active participle masculine plural from הָלַךְ, halakh,“to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11).

[1:7]  ⁷⁹ tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.

[1:7]  sn This verse does not refer to the cycle of evaporation or the return of water by underground streams, as sometimes suggested. Rather, it describes the constant flow of river waters to the sea. For all the action of the water – endless repetition and water constantly in motion – there is nothing new accomplished.

[4:12]  ⁸⁰ tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).

[4:14]  ⁸¹ tn Heb “came from the house of bonds.”

[4:14]  ⁸² tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:15]  ⁸³ tn Heb “under the sun.”

[4:15]  ⁸⁴ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ⁸⁵ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ⁸⁶ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ⁸⁷ tn Heb “those who were before them.”

[4:16]  ⁸⁸ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ⁸⁹ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.