Markus 4:19

4:19 but ¹  worldly cares, the seductiveness of wealth, ²  and the desire for other things come in and choke the word, ³  and it produces nothing.

Markus 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ⁴  the whole crowd was on the shore by the lake.

Titus 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ⁵  so that he will be able to give exhortation in such healthy teaching ⁶  and correct those who speak against it.

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:2

3:2 They must not slander ⁷  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Pengkhotbah 2:18

Futility of Being a Workaholic

2:18 So I loathed all the fruit of ⁸  my effort, ⁹ 

for which I worked so hard ¹⁰  on earth, ¹¹ 

because ¹²  I must leave it ¹³  behind ¹⁴  in the hands of my successor. ¹⁵ 

Yudas 1:16

1:16 These people are grumblers and ¹⁶  fault-finders who go ¹⁷  wherever their desires lead them, ¹⁸  and they give bombastic speeches, ¹⁹  enchanting folks ²⁰  for their own gain. ²¹ 

Yudas 1:18

1:18 For they said to you, “In the end time there will come ²²  scoffers, propelled by their own ungodly desires.” ²³ 

[4:19]  ¹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ² tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ³ sn That is, their concern for spiritual things is crowded out by material things.

[4:1]  ⁴ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[1:9]  ⁵ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁶ tn Grk “the healthy teaching” (referring to what was just mentioned).

[3:2]  ⁷ tn Or “discredit,” “damage the reputation of.”

[2:18]  ⁸ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase “hard labor”).

[2:18]  ⁹ tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (’amali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittÿnennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shello’ ’amal-bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).

[2:18]  ¹⁰ tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (’amali she’ani ’amel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.

[2:18]  ¹¹ tn Heb “under the sun.”

[2:18]  ¹² tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (she’annikhennu, relative pronoun שֶׁ + Hiphil imperfect 1st person common singular from נוּחַ, nuakh, “to leave” + 3rd person masculine singular suffix) is causal: “Because I must leave it behind.”

[2:18]  ¹³ tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).

[2:18]  ¹⁴ tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.

[2:18]  ¹⁵ tn Heb “to a man who will come after me.”

[1:16]  ¹⁶ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹⁷ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹⁸ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹⁹ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ²⁰ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ²¹ tn Or “to their own advantage.”

[1:18]  ²² tn Grk “be.”

[1:18]  ²³ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.