Imamat 3:2

3:2 He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar’s sides. ¹ 

Imamat 3:8

3:8 He must lay his hand on the head of his offering and slaughter it before the Meeting Tent, and the sons of Aaron must splash ²  its blood against the altar’s sides.

Yesaya 52:15

52:15 his form was so marred he no longer looked human ³  –

so now ⁴  he will startle ⁵  many nations.

Kings will be shocked by his exaltation, ⁶ 

for they will witness something unannounced to them,

and they will understand something they had not heard about.

Roma 5:6-11

5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ⁷  5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous ⁸  by his blood, ⁹  we will be saved through him from God’s wrath. ¹⁰  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not ¹¹  only this, but we also rejoice ¹²  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 5:15-21

5:15 But the gracious gift is not like the transgression. ¹³  For if the many died through the transgression of the one man, ¹⁴  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. ¹⁵  For judgment, resulting from the one transgression, ¹⁶  led to condemnation, but ¹⁷  the gracious gift from the many failures ¹⁸  led to justification. 5:17 For if, by the transgression of the one man, ¹⁹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ²⁰  just as condemnation ²¹  for all people ²²  came ²³  through one transgression, ²⁴  so too through the one righteous act ²⁵  came righteousness leading to life ²⁶  for all people. 5:19 For just as through the disobedience of the one man ²⁷  many ²⁸  were made sinners, so also through the obedience of one man ²⁹  many ³⁰  will be made righteous. 5:20 Now the law came in ³¹  so that the transgression ³²  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Ibrani 12:24

12:24 and to Jesus, the mediator ³³  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ³⁴ 

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ³⁵  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Pengkhotbah 1:2

Introduction: Utter Futility

1:2 “Futile! Futile!” laments ³⁶  the Teacher, ³⁷ 

“Absolutely futile! ³⁸  Everything ³⁹  is futile!” ⁴⁰ 

[3:2]  ¹ tn See the remarks on Lev 1:3-5 above for some of the details of translation here.

[3:8]  ² tn See the note on this term at 1:5.

[52:15]  ³ tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”

[52:15]  ⁴ tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.

[52:15]  ⁵ tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.

[52:15]  ⁶ tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.

[5:7]  ⁷ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:9]  ⁸ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ⁹ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ¹⁰ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:11]  ¹¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹² tn Or “exult, boast.”

[5:15]  ¹³ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ¹⁴ sn Here the one man refers to Adam (cf. 5:14).

[5:16]  ¹⁵ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ¹⁶ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ¹⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ¹⁸ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:17]  ¹⁹ sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ²⁰ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ²¹ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ²² tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ²³ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ²⁴ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ²⁵ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ²⁶ tn Grk “righteousness of life.”

[5:19]  ²⁷ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ²⁸ tn Grk “the many.”

[5:19]  ²⁹ sn One man refers here to Jesus Christ.

[5:19]  ³⁰ tn Grk “the many.”

[5:20]  ³¹ tn Grk “slipped in.”

[5:20]  ³² tn Or “trespass.”

[12:24]  ³³ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ³⁴ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

[12:1]  ³⁵ tn Grk “having such a great cloud of witnesses surrounding us.”

[1:2]  ³⁶ tn Heb “says.”

[1:2]  ³⁷ sn See the note on “Teacher” in v. 1.

[1:2]  ³⁸ tn Heb “futility of futilities.” The phrase “absolutely futile” (הֲבֵל הֲבָלִים, havel havalim) is a superlative genitive construction (GKC 431 §133.i). When a plural genitive follows a singular construct noun of the same root, it indicates the most outstanding example of the person or thing described. Examples: קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim, “holy of holies”), i.e., “the most holy place” (Exod 26:33); שִׁיר הַשִּׁירִים (shir hashirim, “song of songs”), i.e., “the most excellent song” (Song 1:1); אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הַאֱדֹנִים (’elohe ha’elohim va’adone ha’edonim, “the God of gods and Lord of lords”), i.e., “the highest God and the supreme Lord” (Deut 10:17). See also R. J. Williams, Hebrew Syntax, 17-18, §80; IBHS 154 §9.5.3j.

[1:2]  ³⁹ tn Although כֹּל (kol, “everything, all”) is often used in an absolute or comprehensive sense (BDB 481 s.v. כֹּל 1), it is frequently used as a synecdoche of the general for the specific, that is, its sense is limited contextually to the topic at hand (BDB 482 s.v. 2). This is particularly true of הַכֹּל (hakkol, BDB 482 s.v. 2.b) in which the article particularizes or limits the referent to the contextual or previously mentioned topic (e.g., Gen 16:12; 24:1; Exod 29:24; Lev 1:9, 13; 8:27; Deut 2:36; Josh 11:19 [see 2 Sam 19:31; 1 Kgs 14:26 = 2 Chr 12:9]; 21:43; 1 Sam 30:19; 2 Sam 17:3; 23:5; 24:23; 1 Kgs 6:18; 2 Kgs 24:16; Isa 29:11; 65:8; Jer 13:7, 10; Ezek 7:14; Pss 14:3; 49:18; 1 Chr 7:5; 28:19; 29:19; 2 Chr 28:6; 29:28; 31:5; 35:7; 36:17-18; Ezra 1:11; 2:42; 8:34-35; 10:17; Eccl 5:8). Thus, “all” does not always mean “all” in an absolute sense or universally in comprehension. In several cases the context limits its reference to two classes of objects or issues being discussed, so הַכֹּל means “both” (e.g., 2:14; 3:19: 9:1, 2). Thus, הַכֹּל refers only to what Qoheleth characterizes as “futile” (הֶבֶל, hevel) in the context. Qoheleth does not mean that everything in an absolute, all-encompassing sense is futile. For example, the sovereign work of God is not “futile” (3:1–4:3); fearing God is not “futile” (2:26; 3:14-15; 11:9–12:1, 9, 13-14); and enjoying life as a righteous person under the blessing of God is not “futile” (2:24-26; 11:9-10). Only those objects or issues that are contextually placed under כֹּל are designated as “futile” (הֶבֶל). The context of 1:3-15 suggests that 1:2 refers to the futility of secular human endeavor. The content and referent of 1:3-15 determines the referent of הַכֹּל in 1:2.

[1:2]  ⁴⁰ tn The term הֶבֶל (hevel, “futile”) is repeated five times within the eight words of this verse for emphasis. The noun הֶבֶל is the key word in Ecclesiastes. The root is used in two ways in the OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath” or “wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to metaphorical senses: (1) breath/vapor/wind is nonphysical, evanescent, and lacks concrete substance thus, the connotation “unsubstantial” (Jer 10:15; 16:19; 51:18), “profitless” or “fruitless” (Ps 78:33; Prov 13:11), “worthless” (2 Kgs 17:15; Jer 2:5; 10:3), “pointless” (Prov 21:6), “futile” (Lam 4:17; Eccl 1:2, 14; 2:1, 14-15), (2) breath/vapor/wind is transitory and fleeting – thus, the connotation “fleeting” or “transitory” (Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16) and (3) breath/vapor/wind cannot be seen thus, the idea of “obscure,” “dark,” “difficult to understand,” “enigmatic” (Eccl 11:10). See HALOT 236-37 s.v. I הֶבֶל; BDB 210-11 s.v. I הֶבֶל. The metaphorical sense is used with the following synonyms: תֹּהוּ (tohu, “empty, vanity”; Isa 49:4), רִיק (riq, “profitless, useless”; Isa 30:7; Eccl 6:11), and לֹא הוֹעִיל (lo’ ho’il, “worthless, profitless”; Is 30:6; 57:12; Jer 16:19). It is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) and life (6:12; 7:15; 9:9), which are “transitory” or “fleeting.” The most common parallels to הֶבֶל in Ecclesiastes are the phrases “chasing after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) in 2:11, 17, 26; 7:14 and “what profit?” (מַה־יִּתְרוֹן, mah-yyitron) or “no profit” (אֵין יִתְרוֹן, ’en yitron) in 2:11; 3:19; 6:9. It is used in reference to enigmas in life (6:2; 8:10, 14) and to the future which is obscure (11:8). It is often used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Because the concrete picture of the “wind” lends itself to the figurative connotation “futile,” the motto “This is futile” (זֶה הֶבֶל, zeh hevel) is often used with the metaphor, “like striving after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) – a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9). Although it is the key word in Ecclesiastes, it should not be translated the same way in every place.

[1:2]  sn The motto Everything is futile! is the theme of the book. Its occurs at the beginning (1:2) and end of the book (12:8), forming an envelope structure (inclusio). Everything described in 1:2–12:8 is the supporting proof of the thesis of 1:2. With few exceptions (e.g., 2:24-26; 3:14-15; 11:9-12:1, 9), everything described in 1:2–12:8 is characterized as “futile” (הֶבֶל, hevel).