Imamat 16:29

Review of the Day of Atonement

16:29 “This is to be a perpetual statute for you. ¹  In the seventh month, on the tenth day of the month, you must humble yourselves ²  and do no work of any kind, ³  both the native citizen and the foreigner who resides ⁴  in your midst,

Ezra 8:21

8:21 I called for a fast there by the Ahava Canal, so that we might humble ourselves before our God and seek from him a safe journey ⁵  for us, our children, and all our property.

Mazmur 35:13

35:13 When they were sick, I wore sackcloth, ⁶ 

and refrained from eating food. ⁷ 

(If I am lying, may my prayers go unanswered!) ⁸ 

Mazmur 126:5-6

126:5 Those who shed tears as they plant

will shout for joy when they reap the harvest. ⁹ 

126:6 The one who weeps as he walks along, carrying his bag ¹⁰  of seed,

will certainly come in with a shout of joy, carrying his sheaves of grain. ¹¹ 

Yesaya 22:12

22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,

for shaved heads and sackcloth. ¹² 

Yesaya 58:3-5

58:3 They lament, ¹³  ‘Why don’t you notice when we fast?

Why don’t you pay attention when we humble ourselves?’

Look, at the same time you fast, you satisfy your selfish desires, ¹⁴ 

you oppress your workers. ¹⁵ 

58:4 Look, your fasting is accompanied by ¹⁶  arguments, brawls,

and fistfights. ¹⁷ 

Do not fast as you do today,

trying to make your voice heard in heaven.

58:5 Is this really the kind of fasting I want? ¹⁸ 

Do I want a day when people merely humble themselves, ¹⁹ 

bowing their heads like a reed

and stretching out ²⁰  on sackcloth and ashes?

Is this really what you call a fast,

a day that is pleasing to the Lord?

Zakharia 7:3

7:3 by asking both the priests of the temple ²¹  of the Lord who rules over all and the prophets, “Should we weep in the fifth month, ²²  fasting as we have done over the years?”

Zakharia 12:10

12:10 “I will pour out on the kingship ²³  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ²⁴  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ²⁵ 

Matius 5:4

5:4 “Blessed are those who mourn, for they will be comforted. ²⁶ 

Lukas 13:3

13:3 No, I tell you! But unless you repent, ²⁷  you will all perish as well! ²⁸ 

Lukas 13:5

13:5 No, I tell you! But unless you repent ²⁹  you will all perish as well!” ³⁰ 

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ³¹  because the fast ³²  was already over, ³³  Paul advised them, ³⁴ 

Roma 6:6

6:6 We know that ³⁵  our old man was crucified with him so that the body of sin would no longer dominate us, ³⁶  so that we would no longer be enslaved to sin.

Roma 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Kolose 1:27

1:27 God wanted to make known to them the glorious ³⁷  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 1:2

1:2 to the saints, the faithful ³⁸  brothers and sisters ³⁹  in Christ, at Colossae. Grace and peace to you ⁴⁰  from God our Father! ⁴¹ 

Kolose 1:9-11

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁴²  have not ceased praying for you and asking God ⁴³  to fill ⁴⁴  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁴⁵  worthily of the Lord and please him in all respects ⁴⁶  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁴⁷  all patience and steadfastness, joyfully

Yakobus 4:8-10

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ⁴⁸  4:9 Grieve, mourn, ⁴⁹  and weep. Turn your laughter ⁵⁰  into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.

[16:29]  ¹ tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).

[16:29]  ² tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).

[16:29]  ³ tn Heb “and all work you shall not do.”

[16:29]  ⁴ tn Heb “the native and the sojourner who sojourns.”

[8:21]  ⁵ tn Heb “a straight way.”

[35:13]  ⁶ tn Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.

[35:13]  ⁷ sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.

[35:13]  ⁸ tn Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist’s past actions.

[126:5]  ⁹ sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.

[126:6]  ¹⁰ tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.

[126:6]  ¹¹ tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.

[126:6]  sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.

[22:12]  ¹² tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.

[58:3]  ¹³ tn The words “they lament” are supplied in the translation for clarification.

[58:3]  ¹⁴ tn Heb “you find pleasure”; NASB “you find your desire.”

[58:3]  ¹⁵ tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

[58:4]  ¹⁶ tn Heb “you fast for” (so NASB); NRSV “you fast only to quarrel.”

[58:4]  ¹⁷ tn Heb “and for striking with a sinful fist.”

[58:5]  ¹⁸ tn Heb “choose” (so NASB, NRSV); NAB “wish.”

[58:5]  ¹⁹ tn Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.

[58:5]  ²⁰ tn Or “making [their] bed.”

[7:3]  ²¹ tn Heb “house” (so NAB, NIV, NRSV).

[7:3]  ²² sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586 b.c., almost exactly 70 years earlier (cf. 2 Kgs 25:8).

[12:10]  ²³ tn Or “dynasty”; Heb “house.”

[12:10]  ²⁴ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ²⁵ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[5:4]  ²⁶ sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[13:3]  ²⁷ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ²⁸ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:5]  ²⁹ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ³⁰ tn Grk “similarly.”

[27:9]  ³¹ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ³² sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ³³ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ³⁴ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[6:6]  ³⁵ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ³⁶ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[1:27]  ³⁷ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:2]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Or “Grace to you and peace.”

[1:2]  ⁴¹ 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.

[1:9]  ⁴² tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁴³ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁴⁴ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ⁴⁵ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁶ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ⁴⁷ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[4:8]  ⁴⁸ tn Or “two-minded” (the same description used in 1:8).

[4:9]  ⁴⁹ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ⁵⁰ tn Grk “let your laughter be turned.”