Matius 10:23

10:23 Whenever ¹  they persecute you in one place, ²  flee to another. I tell you the truth, ³  you will not finish going through all the towns ⁴  of Israel before the Son of Man comes.

Mazmur 37:12

37:12 Evil men plot against the godly ⁵ 

and viciously attack them. ⁶ 

Markus 10:30

10:30 who will not receive in this age ⁷  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ⁸  – and in the age to come, eternal life. ⁹ 

Lukas 6:22

6:22 “Blessed are you when people ¹⁰  hate you, and when they exclude you and insult you and reject you as evil ¹¹  on account of the Son of Man!

Lukas 21:12

21:12 But before all this, ¹²  they will seize ¹³  you and persecute you, handing you over to the synagogues ¹⁴  and prisons. You ¹⁵  will be brought before kings and governors because of my name.

Yohanes 15:20

15:20 Remember what ¹⁶  I told you, ‘A slave ¹⁷  is not greater than his master.’ ¹⁸  If they persecuted me, they will also persecute you. If they obeyed ¹⁹  my word, they will obey ²⁰  yours too.

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ²¹  Then ²²  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²³  him.

Saul Begins to Persecute the Church

Now on that day a great ²⁴  persecution began ²⁵  against the church in Jerusalem, ²⁶  and all ²⁷  except the apostles were forced to scatter throughout the regions ²⁸  of Judea and Samaria.

Roma 8:35-39

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ²⁹  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ³⁰  8:37 No, in all these things we have complete victory ³¹  through him ³²  who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ³³  nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ³⁴ 

Kolose 4:9-13

4:9 I sent him ³⁵  with Onesimus, the faithful and dear brother, who is one of you. ³⁶  They will tell ³⁷  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ³⁸  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ³⁹  of Christ, ⁴⁰  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ⁴¹  in all the will of God. 4:13 For I can testify that he has worked hard ⁴²  for you and for those in Laodicea and Hierapolis.

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 4:8-12

4:8 I sent him to you for this very purpose, that you may know how we are doing ⁴³  and that he may encourage your hearts. 4:9 I sent him ⁴⁴  with Onesimus, the faithful and dear brother, who is one of you. ⁴⁵  They will tell ⁴⁶  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ⁴⁷  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ⁴⁸  of Christ, ⁴⁹  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ⁵⁰  in all the will of God.

Kolose 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Filipi 1:28

1:28 and by not being intimidated in any way by your opponents. This is ⁵¹  a sign of their ⁵²  destruction, but of your salvation – a sign which ⁵³  is from God.

Filipi 1:2

1:2 Grace and peace to you ⁵⁴  from God our Father and the Lord Jesus Christ!

Titus 2:12

2:12 It trains us ⁵⁵  to reject godless ways ⁵⁶  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ⁵⁷  sound in faith, in love, and in endurance. ⁵⁸ 

Titus 3:11

3:11 You know ⁵⁹  that such a person is twisted by sin ⁶⁰  and is conscious of it himself. ⁶¹ 

Yakobus 1:2-5

Joy in Trials

1:2 My brothers and sisters, ⁶²  consider it nothing but joy ⁶³  when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

Yakobus 1:1

Salutation

1:1 From James, ⁶⁴  a slave ⁶⁵  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁶⁶  Greetings!

Pengkhotbah 3:13-14

3:13 and also that everyone should eat and drink, and find enjoyment in all his toil,

for these things ⁶⁷  are a gift from God.

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 ⁶⁸  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 ⁶⁹  to become king,

even though he had been born poor in what would become his ⁷⁰  kingdom.

4:15 I considered all the living who walk on earth, ⁷¹ 

as well as the successor ⁷²  who would arise ⁷³  in his place.

4:16 There is no end to all the people ⁷⁴  nor to the past generations, ⁷⁵ 

yet future generations ⁷⁶  will not rejoice in him.

This also is profitless and like ⁷⁷  chasing the wind.

Pengkhotbah 4:1

Evil Oppression on Earth

4:1 So ⁷⁸  I again considered ⁷⁹  all the oppression ⁸⁰  that continually occurs ⁸¹  on earth. ⁸² 

This is what I saw: ⁸³ 

The oppressed ⁸⁴  were in tears, ⁸⁵  but no one was comforting them;

no one delivers ⁸⁶  them from the power of their oppressors. ⁸⁷ 

Yohanes 3:12

3:12 If I have told you people ⁸⁸  about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? ⁸⁹ 

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁹⁰  into prison so you may be tested, ⁹¹  and you will experience suffering ⁹²  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁹³ 

[10:23]  ¹ tn Here δέ (de) has not been translated.

[10:23]  ² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ³ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ⁴ 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.”

[37:12]  ⁵ 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]  ⁶ 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.

[10:30]  ⁷ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ⁸ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ⁹ 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).

[6:22]  ¹⁰ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹¹ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[21:12]  ¹² sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ¹³ tn Grk “will lay their hands on you.”

[21:12]  ¹⁴ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:20]  ¹⁶ tn Grk “Remember the word that I said to you.”

[15:20]  ¹⁷ tn See the note on the word “slaves” in 4:51.

[15:20]  ¹⁸ 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]  ¹⁹ tn Or “if they kept.”

[15:20]  ²⁰ tn Or “they will keep.”

[5:40]  ²¹ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ²² tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[8:1]  ²³ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ²⁴ tn Or “severe.”

[8:1]  ²⁵ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²⁷ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ²⁸ tn Or “countryside.”

[8:35]  ²⁹ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ³⁰ sn A quotation from Ps 44:22.

[8:37]  ³¹ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ³² tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:38]  ³³ tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[8:1]  ³⁴ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[4:9]  ³⁵ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ³⁶ tn Grk “is of you.”

[4:9]  ³⁷ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:11]  ³⁸ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ³⁹ tn See the note on “fellow slave” in 1:7.

[4:12]  ⁴⁰ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ⁴¹ tn Or “filled.”

[4:13]  ⁴² tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[4:8]  ⁴³ tn Grk “the things concerning us.”

[4:9]  ⁴⁴ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ⁴⁵ tn Grk “is of you.”

[4:9]  ⁴⁶ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:11]  ⁴⁷ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ⁴⁸ tn See the note on “fellow slave” in 1:7.

[4:12]  ⁴⁹ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ⁵⁰ tn Or “filled.”

[1:28]  ⁵¹ tn Grk “which is,” continuing the sentence begun in v. 27.

[1:28]  sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.

[1:28]  ⁵² tn Grk “to them.”

[1:28]  sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).

[1:28]  ⁵³ tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

[1:2]  ⁵⁴ tn Grk “Grace to you and peace.”

[2:12]  ⁵⁵ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ⁵⁶ tn Grk “ungodliness.”

[2:2]  ⁵⁷ tn Or “sensible.”

[2:2]  ⁵⁸ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[3:11]  ⁵⁹ tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ⁶⁰ tn Grk “is perverted and is sinning.”

[3:11]  ⁶¹ tn Grk “is sinning, being self-condemned.”

[1:2]  ⁶² 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). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

[1:2]  ⁶³ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:1]  ⁶⁴ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁶⁶ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[3:13]  ⁶⁷ tn Heb “for it.” The referent of the 3rd person feminine singular independent person pronoun (“it”) is probably the preceding statement: “to eat, drink, and find satisfaction.” This would be an example of an anacoluthon (GKC 505-6 §167.b). Thus the present translation uses “these things” to indicate the reference back to the preceding.

[4:12]  ⁶⁸ 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]  ⁶⁹ tn Heb “came from the house of bonds.”

[4:14]  ⁷⁰ 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]  ⁷¹ tn Heb “under the sun.”

[4:15]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Heb “those who were before them.”

[4:16]  ⁷⁶ 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]  ⁷⁷ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:1]  ⁷⁸ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”

[4:1]  sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).

[4:1]  ⁷⁹ tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.

[4:1]  ⁸⁰ tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).

[4:1]  ⁸¹ tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).

[4:1]  ⁸² tn Heb “under the sun.”

[4:1]  ⁸³ tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).

[4:1]  ⁸⁴ tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.

[4:1]  ⁸⁵ tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).

[4:1]  ⁸⁶ tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).

[4:1]  ⁸⁷ tn Heb “from the hand of their oppressors is power.”

[3:12]  ⁸⁸ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:12]  ⁸⁹ sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.

[2:10]  ⁹⁰ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁹¹ tn Or “tempted.”

[2:10]  ⁹² tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁹³ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”