Yeremia 38:20

38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. ¹  Then all will go well with you and your life will be spared. ² 

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ³  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ⁴  – which is your reasonable service.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ⁵  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ⁶  – which is your reasonable service.

Kolose 4:16

4:16 And after ⁷  you have read this letter, have it read ⁸  to the church of Laodicea. In turn, read the letter from Laodicea ⁹  as well.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁰  whether things on earth or things in heaven.

Kolose 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ¹²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatia 4:12

4:12 I beg you, brothers and sisters, ¹³  become like me, because I have become like you. You have done me no wrong!

Filemon 1:9-10

1:9 I would rather appeal ¹⁴  to you on the basis of love – I, Paul, an old man ¹⁵  and even now a prisoner for the sake of Christ Jesus ¹⁶  – 1:10 I am appealing ¹⁷  to you concerning my child, whose spiritual father I have become ¹⁸  during my imprisonment, ¹⁹  that is, Onesimus,

Filemon 1:1

Salutation

1:1 From Paul, ²⁰  a prisoner of Christ Jesus, ²¹  and Timothy our ²²  brother, to Philemon, our dear friend ²³  and colaborer,

Pengkhotbah 2:11

2:11 Yet when I reflected on everything I had accomplished ²⁴ 

and on all the effort that I had expended to accomplish it, ²⁵ 

I concluded: ²⁶  “All these ²⁷  achievements and possessions ²⁸  are ultimately ²⁹  profitless ³⁰  –

like chasing the wind!

There is nothing gained ³¹  from them ³²  on earth.” ³³ 

Pengkhotbah 2:2

2:2 I said of partying, ³⁴  “It is folly,”

and of self-indulgent pleasure, ³⁵  “It accomplishes nothing!” ³⁶ 

Yohanes 1:5

1:5 And the light shines on ³⁷  in the darkness, ³⁸  but ³⁹  the darkness has not mastered it. ⁴⁰ 

[38:20]  ¹ tn Heb “Please listen to the voice of the Lord with regard to what I have been telling you.” For the idiom “listen to the voice” = “obey” see BDB 1034 s.v. שָׁמַע 1.m. Obedience here is expressed by following the advice in the qualifying clause, i.e., what I have been telling you.

[38:20]  ² tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.

[12:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ⁴ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[12:1]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ⁶ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[4:16]  ⁷ tn Grk “when.”

[4:16]  ⁸ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ⁹ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[1:20]  ¹⁰ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:12]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[1:9]  ¹⁴ tn Or “encourage.”

[1:9]  ¹⁵ tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.

[1:9]  ¹⁶ tn Grk “a prisoner of Christ Jesus.”

[1:10]  ¹⁷ tn Or “I am encouraging…”

[1:10]  ¹⁸ tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

[1:10]  ¹⁹ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²¹ sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).

[1:1]  ²² tn “our” is not present in the Greek text, but was supplied to bring out the sense in English.

[1:1]  ²³ tn Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”

[2:11]  ²⁴ tn Heb “all my works that my hands had done.”

[2:11]  ²⁵ 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]  ²⁶ tn Heb “Behold!”

[2:11]  ²⁷ 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]  ²⁸ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

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

[2:11]  ³⁰ 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]  ³¹ 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]  ³² tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ³³ tn Heb “under the sun.”

[2:2]  ³⁴ tn Heb “laughter.” The term שְׂחוֹק (sÿkhoq, “laughter”) has a fourfold range of meanings: (1) “joyful laughter” (Ps 126:2; Prov 14:13; Job 8:21); (2) “frivolous laughter, merrymaking” (Eccl 2:2; 7:3, 6); (3) “pleasure, sport” (Prov 10:23; Eccl 10:19); and (4) “derision, mockery, laughingstock” (Jer 20:7; 48:26, 27, 39; Job 12:4; Lam 3:14). See HALOT 1315 s.v שְׂחוֹק; BDB 966 s.v. שְׂחֹק. In Ecclesiastes, שְׂחוֹק is always used in contexts of self-indulgent banqueting, drinking, frivolous partying and merrymaking (Eccl 2:2; 7:3, 6; 10:19). It is distinct from “healthy” joy and laughter (Ps 126:2; Job 8:21). The connotation of “frivolous merrymaking” fits this context best.

[2:2]  ³⁵ tn The term שִׂמְחָה (simkhah, “pleasure”) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between שִׂמְחָה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”) in 2:2 suggests that the pejorative sense is in view here.

[2:2]  ³⁶ tn Heb “What does it accomplish?” The rhetorical question “What does it accomplish?” expects a negative answer: “It accomplishes nothing!” (see E. W. Bullinger, Figures of Speech, 949–51). See, e.g., Gen 1:19; 18:14, 17; Deut 7:17; 1 Sam 2:25; Job 40:2; Pss 56:7[8]; 90:11; 94:16; 106:2; Eccl 3:21.

[1:5]  ³⁷ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.

[1:5]  ³⁸ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ³⁹ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ⁴⁰ tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”