Yosua 17:14

17:14 The descendants of Joseph said to Joshua, “Why have you assigned us only one tribal allotment? After all, we have many people, for until now the Lord has enabled us to increase in number.” ¹ 

Mazmur 37:12-15

37:12 Evil men plot against the godly ² 

and viciously attack them. ³ 

37:13 The Lord laughs in disgust ⁴  at them,

for he knows that their day is coming. ⁵ 

37:14 Evil men draw their swords

and prepare their bows,

to bring down ⁶  the oppressed and needy,

and to slaughter those who are godly. ⁷ 

37:15 Their swords will pierce ⁸  their own hearts,

and their bows will be broken.

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 ⁹  insult you and persecute you and say all kinds of evil things about you falsely ¹⁰  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 10:22-25

10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever ¹¹  they persecute you in one place, ¹²  flee to another. I tell you the truth, ¹³  you will not finish going through all the towns ¹⁴  of Israel before the Son of Man comes.

10:24 “A disciple is not greater than his teacher, nor a slave ¹⁵  greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matius 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ¹⁶  he must deny ¹⁷  himself, take up his cross, ¹⁸  and follow me.

Matius 23:34

23:34 “For this reason I ¹⁹  am sending you prophets and wise men and experts in the law, ²⁰  some of whom you will kill and crucify, ²¹  and some you will flog ²²  in your synagogues ²³  and pursue from town to town,

Markus 10:30

10:30 who will not receive in this age ²⁴  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ²⁵  – and in the age to come, eternal life. ²⁶ 

Lukas 14:26-27

14:26 “If anyone comes to me and does not hate ²⁷  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ²⁸  he cannot be my disciple. 14:27 Whoever does not carry his own cross ²⁹  and follow ³⁰  me cannot be my disciple.

Yohanes 15:19-21

15:19 If you belonged to the world, ³¹  the world would love you as its own. ³²  However, because you do not belong to the world, ³³  but I chose you out of the world, for this reason ³⁴  the world hates you. ³⁵  15:20 Remember what ³⁶  I told you, ‘A slave ³⁷  is not greater than his master.’ ³⁸  If they persecuted me, they will also persecute you. If they obeyed ³⁹  my word, they will obey ⁴⁰  yours too. 15:21 But they will do all these things to you on account of ⁴¹  my name, because they do not know the one who sent me. ⁴² 

Yohanes 16:2

16:2 They will put you out of ⁴³  the synagogue, ⁴⁴  yet a time ⁴⁵  is coming when the one who kills you will think he is offering service to God. ⁴⁶ 

Yohanes 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ⁴⁷  but take courage ⁴⁸  – I have conquered the world.” ⁴⁹ 

Yohanes 17:14

17:14 I have given them your word, ⁵⁰  and the world has hated them, because they do not belong to the world, ⁵¹  just as I do not belong to the world. ⁵² 

Kisah Para Rasul 14:22

14:22 They strengthened ⁵³  the souls of the disciples and encouraged them to continue ⁵⁴  in the faith, saying, “We must enter the kingdom ⁵⁵  of God through many persecutions.” ⁵⁶ 

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁵⁷  when Paul and Barnabas ⁵⁸  went into the Jewish synagogue ⁵⁹  and spoke in such a way that a large group ⁶⁰  of both Jews and Greeks believed.

Kolose 1:19

1:19 For God ⁶¹  was pleased to have all his ⁶²  fullness dwell ⁶³  in the Son ⁶⁴ 

Kolose 1:1

Salutation

1:1 From Paul, ⁶⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 3:3-4

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ⁶⁶  life) appears, then you too will be revealed in glory with him.

Ibrani 11:32-38

11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, ⁶⁷  gained what was promised, ⁶⁸  shut the mouths of lions, 11:34 quenched raging fire, ⁶⁹  escaped the edge of the sword, gained strength in weakness, ⁷⁰  became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. ⁷¹  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁷²  11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ⁷³  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

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 2:20-21

2:20 So I began to despair ⁷⁴  about all the fruit of ⁷⁵  my labor ⁷⁶ 

for which I worked so hard ⁷⁷  on earth. ⁷⁸ 

2:21 For a man may do his work with wisdom, knowledge, and skill;

however, he must hand over ⁷⁹  the fruit of his labor ⁸⁰  as an inheritance ⁸¹ 

to someone else who did not work for it.

This also is futile, and an awful injustice! ⁸² 

Pengkhotbah 3:14

God’s Sovereignty

3:14 I also know that whatever God does will endure forever;

nothing can be added to it, and nothing taken away from it.

God has made it this way, so that men will fear him.

Pengkhotbah 4:12-16

4:12 Although an assailant may overpower ⁸³  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 ⁸⁴  to become king,

even though he had been born poor in what would become his ⁸⁵  kingdom.

4:15 I considered all the living who walk on earth, ⁸⁶ 

as well as the successor ⁸⁷  who would arise ⁸⁸  in his place.

4:16 There is no end to all the people ⁸⁹  nor to the past generations, ⁹⁰ 

yet future generations ⁹¹  will not rejoice in him.

This also is profitless and like ⁹²  chasing the wind.

Pengkhotbah 5:9-10

5:9 The produce of the land is seized ⁹³  by all of them,

even the king is served ⁹⁴  by the fields. ⁹⁵ 

Covetousness

5:10 The one who loves money ⁹⁶  will never be satisfied with money, ⁹⁷ 

he who loves wealth ⁹⁸  will never be satisfied ⁹⁹  with his ¹⁰⁰  income.

This also is futile.

Wahyu 1:9-10

1:9 I, John, your brother and the one who shares ¹⁰¹  with you in the persecution, kingdom, and endurance that ¹⁰²  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ¹⁰³  1:10 I was in the Spirit ¹⁰⁴  on the Lord’s Day ¹⁰⁵  when ¹⁰⁶  I heard behind me a loud voice like a trumpet,

Wahyu 7:14

7:14 So ¹⁰⁷  I said to him, “My lord, you know the answer.” ¹⁰⁸  Then ¹⁰⁹  he said to me, “These are the ones who have come out of the great tribulation. They ¹¹⁰  have washed their robes and made them white in the blood of the Lamb!

Wahyu 12:4

12:4 Now ¹¹¹  the dragon’s ¹¹²  tail swept away a third of the stars in heaven and hurled them to the earth. Then ¹¹³  the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born.

Wahyu 12:7-10

War in Heaven

12:7 Then ¹¹⁴  war broke out in heaven: Michael ¹¹⁵  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ¹¹⁶  the dragon was not strong enough to prevail, ¹¹⁷  so there was no longer any place left ¹¹⁸  in heaven for him and his angels. ¹¹⁹  12:9 So ¹²⁰  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then ¹²¹  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ¹²²  of his Christ, ¹²³  have now come,

because the accuser of our brothers and sisters, ¹²⁴ 

the one who accuses them day and night ¹²⁵  before our God,

has been thrown down.

[17:14]  ¹ tn Heb “Why have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the Lord has blessed me?” The construction עַד אֲשֶׁר־עַד־כֹּה (’ad-’asher-’ad-koh, “until [the time] which, until now”) is extremely awkward. An emendation of the first עַד (’ad) to עַל (’al) yields a more likely reading: “for until now” (see HALOT 2:787).

[37:12]  ² tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12]  ³ tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[37:13]  ⁴ tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

[37:13]  ⁵ tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

[37:14]  ⁶ tn Heb “to cause to fall.”

[37:14]  ⁷ tn Heb “the upright in way,” i.e., those who lead godly lives.

[37:15]  ⁸ tn Heb “enter into.”

[5:11]  ⁹ 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]  ¹⁰ 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.

[10:23]  ¹¹ tn Here δέ (de) has not been translated.

[10:23]  ¹² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ¹³ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ¹⁴ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[10:24]  ¹⁵ tn See the note on the word “slave” in 8:9.

[16:24]  ¹⁶ tn Grk “to come after me.”

[16:24]  ¹⁷ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ¹⁸ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[23:34]  ¹⁹ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ²⁰ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ²¹ sn See the note on crucified in 20:19.

[23:34]  ²² tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ²³ sn See the note on synagogues in 4:23.

[10:30]  ²⁴ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ²⁵ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ²⁶ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[14:26]  ²⁷ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²⁸ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[14:27]  ²⁹ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ³⁰ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[15:19]  ³¹ tn Grk “if you were of the world.”

[15:19]  ³² tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ³³ tn Grk “because you are not of the world.”

[15:19]  ³⁴ tn Or “world, therefore.”

[15:19]  ³⁵ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:20]  ³⁶ tn Grk “Remember the word that I said to you.”

[15:20]  ³⁷ tn See the note on the word “slaves” in 4:51.

[15:20]  ³⁸ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ³⁹ tn Or “if they kept.”

[15:20]  ⁴⁰ tn Or “they will keep.”

[15:21]  ⁴¹ tn Or “because of.”

[15:21]  ⁴² tn Jesus is referring to God as “the one who sent me.”

[16:2]  ⁴³ tn Or “expel you from.”

[16:2]  ⁴⁴ sn See the note on synagogue in 6:59.

[16:2]  ⁴⁵ tn Grk “an hour.”

[16:2]  ⁴⁶ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:33]  ⁴⁷ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ⁴⁸ tn Or “but be courageous.”

[16:33]  ⁴⁹ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[17:14]  ⁵⁰ tn Or “your message.”

[17:14]  ⁵¹ tn Grk “because they are not of the world.”

[17:14]  ⁵² tn Grk “just as I am not of the world.”

[14:22]  ⁵³ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁵⁴ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁵⁵ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁵⁶ tn Or “sufferings.”

[14:1]  ⁵⁷ sn Iconium. See the note in 13:51.

[14:1]  ⁵⁸ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁵⁹ sn See the note on synagogue in 6:9.

[14:1]  ⁶⁰ tn Or “that a large crowd.”

[1:19]  ⁶¹ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁶² tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁶³ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁶⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:1]  ⁶⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:4]  ⁶⁶ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[11:33]  ⁶⁷ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ⁶⁸ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:33]  sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

[11:34]  ⁶⁹ tn Grk “quenched the power of fire.”

[11:34]  ⁷⁰ tn Or “recovered from sickness.”

[11:35]  ⁷¹ tn Grk “received back their dead from resurrection.”

[11:35]  ⁷² tn Grk “to obtain a better resurrection.”

[11:37]  ⁷³ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[2:20]  ⁷⁴ tn Heb “I turned aside to allow my heart despair.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648.

[2:20]  ⁷⁵ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:20]  ⁷⁶ tn Heb “all my toil.” As in 2:18-19, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., the fruit of my labor). The metonymy is recognized by several translations: “all the fruits of my labor” (NAB); “all the fruit of my labor” (NASB); “all the gains I had made” (NJPS).

[2:20]  ⁷⁷ tn Here the author uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: שֶׁעָמַלְתִּי הֶעָמָל (he’amal she’amalti, “the toil for which I had toiled”); see IBHS 167 §10.2.1g.

[2:20]  ⁷⁸ tn Heb “under the sun.”

[2:21]  ⁷⁹ tn Heb “he must give.” The 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, Qal imperfect 3rd person masculine singular from נָתַן, natan, “to give” + 3rd person masculine singular suffix) refers back to עֲמָלוֹ (’amalo, “his labor”) which is treated in this line as a metonymy of cause for effect, that is, “he must give it” = “he must give his labor” = “he must give the fruit of his labor.”

[2:21]  sn As in 2:18-19, Qoheleth laments the injustice that a person who works diligently in wisdom must one day hand over the fruit of his labor (i.e., his fortune and the care of his achievements) to his successor. There is no guarantee that one’s heir will be wise and be a good steward of this wealth, or be foolish and squander it – in which case, the former man’s entire life’s work would be in vain.

[2:21]  ⁸⁰ tn Heb “it”; the referent (“the fruit of his labor”) has been specified in the translation for clarity.

[2:21]  ⁸¹ tn Or “he must turn over an inheritance”; or “he must turn it over, namely, an inheritance.” There are two approaches to the syntax of חֶלְקוֹ (khelqo, “his inheritance”): (1) The 3rd person masculine singular suffix is a subjective genitive: “his inheritance” = the inheritance which he must give to his heir. The referent of the 3rd person masculine singular suffix is Qoheleth in 2:21a who worked hard to amass the fortune. The noun חֵלֶק (kheleq, “inheritance”) functions as an adverbial accusative of state (GKC 372 §118.a) or a predicate accusative (R. J. Williams, Hebrew Syntax, 12-13, §57): “He must give it [i.e., his fortune] as an inheritance.” (2) The 3rd person masculine singular suffix is an objective genitive: “his inheritance” = the inheritance which the heir will receive from Qoheleth. The referent of the 3rd person masculine singular suffix is the heir in 2:21b. The noun חֵלֶק (“inheritance”) functions as the accusative direct object in apposition (R. J. Williams, Hebrew Syntax, 15-16, §71) to the 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, “he must give it”; Qal imperfect 3rd person masculine singular from נָתַן, natan, + 3rd person masculine singular suffix): “He must give it, namely, his inheritance, to one who did not work for it.”

[2:21]  ⁸² tn The noun רָעָה (ra’ah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice; wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase רָעָה רַבָּה (ra’ah rabbah) connotes “grave injustice” or “great misfortune” (e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5). It is expressed well as: “This too is…a great misfortune” (NAB, NIV, MLB) and “utterly wrong!” (NEB).

[2:21]  sn Verses 18-21 are arranged into two sub-units (2:18-19 and 2:20-21). Each contains a parallel structure: (1) Introductory lament: “I hated all my toil” and “I began to despair about all my toil.” (2) Reason for the lament: “I must turn over the fruit of my labor to the hands of my successor” and “he must hand over the fruit of his work as an inheritance.” (3) Description of successor: “who knows whether he will be a wise man or a fool?” and “he did not work for it.” (4) Concluding statement: “This also is fruitless!” and “This also is profitless and an awful injustice!”

[4:12]  ⁸³ 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]  ⁸⁴ tn Heb “came from the house of bonds.”

[4:14]  ⁸⁵ 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]  ⁸⁶ tn Heb “under the sun.”

[4:15]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Heb “those who were before them.”

[4:16]  ⁹¹ 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]  ⁹² tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:9]  ⁹³ tn The phrase “is seized” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:9]  ⁹⁴ tn The function of the term נֶעֱבָד (ne’evar, Niphal participle ms from עָבַד, ’avar, “to serve”) has been understood in four ways: (1) adjectival use of the participle, modifying the noun שָׂדֶה (sadeh, “field”): “cultivated field” (RSV, NRSV, NJPS, NAB); (2) adjectival use of the participle, modifying מֶלֶךְ (melekh, “king”): “the king who cultivates” (NASB); (3) verbal use of the participle, taking שָׂדֶה (“field”) as the subject: “field is cultivated” (NEB); and (4) verbal use of the participle, taking מֶלֶךְ (“king”) as the subject: “the king is served” (KJV, NASB); also “the king profits” (NIV). BDB 713 s.v. עָבַד 2 lists both the adjectival and verbal options: “a king for [i.e., devoted to] the cultivated field” and “a king that makes himself servant to the field [i.e., devoted to agriculture].” HALOT 774 s.v. עבד suggests the line be rendered as “a king who serves the land.” In the Qal stem the verb עָבַד (’avar) is sometimes used in reference to tribute imposed upon a king’s subjects (e.g., Jer 25:14; 27:7; 30:8; Ezek 34:27) and in reference to subjects serving a king (e.g., Judg 9:28, 38; 1 Sam 11:1; 1 Kgs 5:1; 2 Sam 22:44; Jer 27:7; 28:14; 2 Kgs 25:24); cf. BDB 713 s.v. עָבַד 3; HALOT 773 s.v. עבד 3. Likewise, it is also used in reference to tilling the ground (e.g., Gen 2:5; 4:2, 12; 2 Sam 9:10; Isa 30:24; Jer 27:11; Zech 13:5; Prov 12:11; 28:19) and a vineyard or garden (Gen 2:15; Deut 28:39); cf. HALOT 773 s.v. עבד 3; BDB 713 s.v. עָבַד 3.

[5:9]  ⁹⁵ tn The syntax and exegesis of the line is difficult. There are three basic interpretive options: (1) the king takes care of the security of the cultivated land: “in any case, the advantage of a country is that there is a king for the cultivated land”; (2) the king is in favor of a prosperous agricultural policy: “in any case, the advantage of a country is that there is a king who is obeyed for the sake of the agriculture”; and (3) the king exploits the poor farmers: “the produce of the land is [seized] by all, even the king is served by the fields.” Perhaps the best option in the light of the context is to take the referent of כֹּל (kol, “all”) to the government officials of 5:8 rather than to the people as a whole. The verse depicts the exploitation of the poor farmers by corrupt government officials. This is reflected in two English versions: “the increase from the land is taken by all; the king himself profits from the fields” (NIV); “the profit of the land is among all of them; a cultivated field has a king” (RSV margin). On the other hand, the LXX treated the syntax so the king is viewed in a neutral sense: και περισσεια γης ἐπι παντι ἐστι, βασιλευς του αργου εἰργασμενου (“The abundance of the earth is for everyone; the king is dependent on the tilled field”). Most English versions deal with the syntax so that the king is viewed in a neutral or positive sense: “the profit of the earth is for all; the king himself is served by the field” (KJV); “a king who cultivates the field is an advantage to the land” (NASB); “this is an advantage for a land: a king for a plowed field” (NRSV); “the greatest advantage in all the land is his: he controls a field that is cultivated” (NJPS); “a country prospers with a king who has control” (Moffatt); “a king devoted to the field is an advantage to the land” (MLB); “a king is an advantage to a land with cultivated fields” (RSV); “the best thing for a country is a king whose own lands are well tilled” (NEB); and “an advantage for a country in every respect is a king for the arable land” (NAB). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:576–77.

[5:10]  ⁹⁶ tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490–91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.

[5:10]  ⁹⁷ sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.

[5:10]  ⁹⁸ tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).

[5:10]  ⁹⁹ tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.

[5:10]  ¹⁰⁰ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:9]  ¹⁰¹ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ¹⁰² tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ¹⁰³ tn The phrase “about Jesus” has been translated as an objective genitive.

[1:10]  ¹⁰⁴ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ¹⁰⁵ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ¹⁰⁶ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[7:14]  ¹⁰⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁰⁸ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[12:4]  ¹¹¹ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ¹¹² tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ¹¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:7]  ¹¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ¹¹⁵ sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[12:8]  ¹¹⁶ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ¹¹⁷ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ¹¹⁸ tn Grk “found.”

[12:8]  ¹¹⁹ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ¹²⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ¹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ¹²² tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ¹²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ¹²⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ¹²⁵ tn Or “who accuses them continually.”