Matius 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ¹ 

Matius 25:30

25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’

Matius 25:2

25:2 Five ²  of the virgins ³  were foolish, and five were wise.

Matius 1:9

1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah,

Matius 1:2

1:2 Abraham was the father ⁴  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,

Pengkhotbah 2:4

Futility of Materialism

2:4 I increased my possessions: ⁵ 

I built houses for myself; ⁶ 

I planted vineyards for myself.

Pengkhotbah 2:17

2:17 So I loathed ⁷  life ⁸  because what

happens ⁹  on earth ¹⁰  seems awful to me;

for all the benefits of wisdom ¹¹  are futile – like chasing the wind.

Yudas 1:6

1:6 You also know that ¹²  the angels who did not keep within their proper domain ¹³  but abandoned their own place of residence, he has kept ¹⁴  in eternal chains ¹⁵  in utter ¹⁶  darkness, locked up ¹⁷  for the judgment of the great Day.

Yudas 1:13

1:13 wild sea waves, ¹⁸  spewing out the foam of ¹⁹  their shame; ²⁰  wayward stars ²¹  for whom the utter depths of eternal darkness ²²  have been reserved.

[8:12]  ¹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[25:2]  ² tn Here δέ (de) has not been translated.

[25:2]  ³ tn Grk “Five of them.”

[1:2]  ⁴ tn Grk “fathered.”

[2:4]  ⁵ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

[2:4]  ⁶ sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[2:17]  ⁷ tn Or “I hated.”

[2:17]  ⁸ tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.

[2:17]  ⁹ tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.

[2:17]  ¹⁰ tn Heb “under the sun.”

[2:17]  ¹¹ tn Heb “all,” referring here to the relative advantage of wisdom.

[1:6]  ¹² tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ¹³ tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ¹⁴ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ¹⁵ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹⁶ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ¹⁷ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:13]  ¹⁸ tn Grk “wild waves of the sea.”

[1:13]  ¹⁹ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ²⁰ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ²¹ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ²² tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.