Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ¹ 

Yosua 24:19-24

24:19 Joshua warned ²  the people, “You will not keep worshiping ³  the Lord, for ⁴  he is a holy God. ⁵  He is a jealous God who will not forgive ⁶  your rebellion or your sins. 24:20 If ⁷  you abandon the Lord and worship ⁸  foreign gods, he will turn against you; ⁹  he will bring disaster on you and destroy you, ¹⁰  though he once treated you well.” ¹¹ 

24:21 The people said to Joshua, “No! We really will ¹²  worship ¹³  the Lord!” 24:22 Joshua said to the people, “Do you agree to be witnesses against yourselves that you have chosen to worship the Lord?” ¹⁴  They replied, “We are witnesses!” ¹⁵  24:23 Joshua said, ¹⁶  “Now put aside the foreign gods that are among you and submit to ¹⁷  the Lord God of Israel.”

24:24 The people said to Joshua, “We will worship ¹⁸  the Lord our God and obey him.” ¹⁹ 

Matius 8:20

8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ²⁰  have nests, but the Son of Man has no place to lay his head.” ²¹ 

Matius 10:22

10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Matius 20:22-23

20:22 Jesus ²²  answered, “You don’t know what you are asking! ²³  Are you able to drink the cup I am about to drink?” ²⁴  They said to him, “We are able.” ²⁵  20:23 He told them, “You will drink my cup, ²⁶  but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ²⁷  my heart? For I am ready not only to be tied up, ²⁸  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ²⁹  we ³⁰  tore ourselves away ³¹  from them, we put out to sea, ³²  and sailing a straight course, ³³  we came to Cos, ³⁴  on the next day to Rhodes, ³⁵  and from there to Patara. ³⁶ 

Kisah Para Rasul 3:4-5

3:4 Peter looked directly ³⁷  at him (as did John) and said, “Look at us!” 3:5 So the lame man ³⁸  paid attention to them, expecting to receive something from them.

Kisah Para Rasul 3:2

3:2 And a man lame ³⁹  from birth ⁴⁰  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁴¹  so he could beg for money ⁴²  from those going into the temple courts. ⁴³ 

Pengkhotbah 1:13-14

1:13 I decided ⁴⁴  to carefully ⁴⁵  and thoroughly examine ⁴⁶ 

all that has been accomplished on earth. ⁴⁷ 

I concluded: ⁴⁸  God has given people ⁴⁹  a burdensome task ⁵⁰ 

that keeps them ⁵¹  occupied. ⁵² 

1:14 I reflected on everything that is accomplished by man ⁵³  on earth, ⁵⁴ 

and I concluded: Everything ⁵⁵  he has accomplished ⁵⁶  is futile ⁵⁷  – like chasing the wind! ⁵⁸ 

[14:33]  ¹ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[24:19]  ² tn Heb “said to.”

[24:19]  ³ tn Heb “you are not able to serve.”

[24:19]  ⁴ sn For an excellent discussion of Joshua’s logical argument here, see T. C. Butler, Joshua (WBC), 274-75.

[24:19]  ⁵ tn In the Hebrew text both the divine name (אֱלֹהִים, ’elohim) and the adjective (קְדֹשִׁים, qÿdoshim, “holy”) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC §124.i and IBHS 122.

[24:19]  ⁶ tn Heb “lift up” or “take away.”

[24:19]  sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually cause God to decree unconditionally the nation’s exile.

[24:20]  ⁷ tn Or “when.”

[24:20]  ⁸ tn Or “and serve.”

[24:20]  ⁹ tn The words “against you” are added for clarification.

[24:20]  ¹⁰ tn Heb “bring you to an end.”

[24:20]  ¹¹ tn Heb “after he did good for you.”

[24:21]  ¹² tn The translation assumes that כִּי (ki) is emphatic. Another option is to take it as explanatory, “No, for we will….”

[24:21]  ¹³ tn Or “will serve.”

[24:22]  ¹⁴ tn Heb “You are witnesses against yourselves that you have chosen for yourselves the Lord to serve him.”

[24:22]  ¹⁵ sn Like witnesses in a court of law, Israel’s solemn vow to worship the Lord will testify against them in the divine court if the nation ever violates its commitment.

[24:23]  ¹⁶ tn The words “Joshua said” are supplied for clarification.

[24:23]  ¹⁷ tn Heb “bend your heart toward.” The term לֵבָב (levav, “heart”) probably here refers to the people’s volition or will.

[24:24]  ¹⁸ tn Or “will serve.”

[24:24]  ¹⁹ tn Heb “and listen to his voice.”

[8:20]  ²⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:20]  ²¹ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[20:22]  ²² tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[20:22]  ²³ tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.

[20:22]  ²⁴ tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë^1,13 pc lat, as well as other versional and patristic authorities).

[20:22]  ²⁵ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[20:23]  ²⁶ tc See the tc note on “about to drink” in v. 22.

[21:13]  ²⁷ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ²⁸ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:1]  ²⁹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ³⁰ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ³¹ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ³² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ³³ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ³⁴ sn Cos was an island in the Aegean Sea.

[21:1]  ³⁵ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ³⁶ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[3:4]  ³⁷ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ³⁸ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:2]  ³⁹ tn Or “crippled.”

[3:2]  ⁴⁰ tn Grk “from his mother’s womb.”

[3:2]  ⁴¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁴² tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁴³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[1:13]  ⁴⁴ tn Heb “I gave my heart” or “I set my mind.” The term לִבִּי (libbi, “my heart”) is an example of synecdoche of part (heart) for the whole (myself). Qoheleth uses this figurative expression frequently in the book. On the other hand, in Hebrew mentality, the term “heart” is frequently associated with one’s thoughts and reasoning; thus, this might be a metonymy of association (heart = thoughts). The equivalent English idiom would be “I applied my mind.”

[1:13]  ⁴⁵ tn Heb “with wisdom,” that is, with careful reflection in light of principles observed by the sages.

[1:13]  ⁴⁶ tn Heb “to seek and to search out” (לִדְרוֹשׁ וְלָתוּר, lidrosh vÿlatur). This is an example of a verbal hendiadys (the use of two synonymous verbs to state a common idea in an emphatic manner). The terms are used because they are closely related synonyms; therefore, the similarities in meaning should be emphasized rather than the distinctions in meaning. The verb דָּרַשׁ (darash) means “to inquire about; to investigate; to search out; to study” (HALOT 233 s.v. דרשׁ; BDB 205 s.v. דָּרַשׁ). This verb is used literally of the physical activity of investigating a matter by examining the physical evidence and interviewing eye-witnesses (e.g., Judg 6:29; Deut 13:15; 17:4, 9; 19:18), and figuratively (hypocatastasis) of mentally investigating abstract concepts (e.g., Eccl 1:13; Isa 1:17; 16:5; Pss 111:2; 119:45). Similarly, the verb תּוּר (tur) means “to seek out, discover” (HALOT 1708 s.v. תּוּר 1.c; BDB 1064 תּוּר 2). The verb תּוּר is used literally of the physical action of exploring physical territory (Num 13:16-17; 14:6, 34-36; Job 39:8), and figuratively (hypocatastasis) of mentally exploring things (Eccl 1:13; 7:25; 9:1).

[1:13]  ⁴⁷ tn Heb “under heaven.”

[1:13]  sn Qoheleth states that he made a thorough investigation of everything that had been accomplished on earth. His position as king gave him access to records and contacts with people that would have been unavailable to others.

[1:13]  ⁴⁸ tn This phrase does not appear in the Hebrew text, but is added in the translation for clarity.

[1:13]  ⁴⁹ tn Heb “the sons of men/mankind.”

[1:13]  ⁵⁰ tn The phrase עִנְיַן רָע (’inyan ra’, “rotten business, grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel) “futile” in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנַה (’anah) means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern, care”). The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III עָנָה). The phrase עִנְיַן רָע is treated creatively by English translations: “sore travail” (KJV, ASV), “sad travail” (YLT), “painful occupation” (Douay), “sorry business” (NEB), “sorry task” (Moffatt), “thankless task” (NAB), “grievous task” (NASB), “trying task” (MLB), “unhappy business” (RSV, NRSV, NJPS), and “heavy burden” (NIV).

[1:13]  ⁵¹ tn The syntax of this line in Hebrew is intentionally redundant, e.g. (literally), “It is a grievous task [or “unpleasant business”] that God has given to the sons of man to be occupied with it.” The referent of the third masculine singular suffix on לַעֲנוֹת בּוֹ (la’anot bo, “to be occupied with it”) is עִנְיַן רָע (’inyan ra’, “a grievous task, a rotten business”).

[1:13]  ⁵² tn Or “that keeps them occupied” or “that busies them.” The verb II עָנַה (’anah, “to be occupied with”) is related to the noun עִנְיַן (’inyan, “business, task, occupation”) which also occurs in this verse. The verb עָנַה means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. עָנָה). The Hebrew verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854).

[1:14]  ⁵³ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ⁵⁴ tn Heb “under the sun.”

[1:14]  ⁵⁵ tn As mentioned in the note on “everything” in 1:2, the term הַכֹּל (hakkol, “everything”) is often limited in reference to the specific topic at hand in the context (e.g., BDB 482 s.v. כֹּל 2). The argument of 1:12-15, like 1:3-11, focuses on secular human achievement. This is clear from the repetition of the root עָשַׂה (’asah, “do, work, accomplish, achieve”) in 1:12-13.

[1:14]  ⁵⁶ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ⁵⁷ tn This usage of הֶבֶל (hevel) denotes “futile, profitless, fruitless” (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14-15; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). The term is used with the simile “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; 7:14). When used in this sense, the term is often used with the following synonyms: לְתֹהוּ (lÿtohu, “for nothing, in vain, for no reason”; Isa 49:4); רִיק (riq, “profitless; useless”; Isa 30:7; Eccl 6:11); לֹא הוֹעִיל (“worthless, profitless”; Is 30:6; 57:12; Jer 16:19); “what profit?” (מַה־יִּתְרוֹןֹ, mah-yyitron); and “no profit” (אֵין יִּתְרוֹן, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes.

[1:14]  ⁵⁸ tn Heb “striving of wind.” The word “like” does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear.