Bilangan 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ¹  and occupy it, ²  for we are well able to conquer it.” ³ 

Bilangan 13:1

Spies Sent Out

13:1 ⁴ The Lord spoke ⁵  to Moses:

Bilangan 22:19

22:19 Now therefore, please stay ⁶  the night here also, that I may know what more the Lord might say to me.” ⁷ 

Bilangan 28:20

28:20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram.

Bilangan 29:2-3

29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.

29:3 “‘Their grain offering is to be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths of an ephah for the ram,

Bilangan 29:2

29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.

Bilangan 31:20-21

31:20 You must purify each garment and everything that is made of skin, everything made of goat’s hair, and everything made of wood.” ⁸ 

31:21 Then Eleazar the priest said to the men of war who had gone into the battle, “This is the ordinance of the law that the Lord commanded Moses:

Ezra 6:14-15

6:14 The elders of the Jews continued building and prospering, while at the same time ⁹  Haggai the prophet and Zechariah the son of Iddo continued prophesying. They built and brought it to completion by the command of the God of Israel and by the command of Cyrus and Darius and Artaxerxes king of Persia. 6:15 They finished this temple on the third day of the month Adar, which is the sixth ¹⁰  year of the reign of King Darius.

Nehemia 2:12--3:16

2:12 I got up during the night, along with a few men who were with me. But I did not tell anyone what my God was putting on my heart to do for Jerusalem. There were no animals with me, except for the one ¹¹  I was riding. 2:13 I proceeded through the Valley Gate by night, in the direction of the Well of the Dragons ¹²  and the Dung Gate, ¹³  inspecting ¹⁴  the walls of Jerusalem that had been breached and its gates that had been destroyed by fire. 2:14 I passed on to the Gate of the Well and the King’s Pool, where there was not enough room for my animal to pass with me. 2:15 I continued up the valley during the night, inspecting the wall. Then I turned back and came to the Valley Gate, and so returned. 2:16 The officials did not know where I had gone or what I had been doing, for up to this point I had not told any of the Jews or the priests or the nobles or the officials or the rest of the workers. 2:17 Then I said to them, “You see the problem that we have: Jerusalem is desolate and its gates are burned. Come on! Let’s rebuild the wall of Jerusalem so that this reproach will not continue.” 2:18 Then I related to them how the good hand of my God was on me and what ¹⁵  the king had said to me. Then they replied, “Let’s begin rebuilding right away!” ¹⁶  So they readied themselves ¹⁷  for this good project. 2:19 But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard all this, ¹⁸  they derided us and expressed contempt toward us. They said, “What is this you are doing? Are you rebelling against the king?” 2:20 I responded to them by saying, “The God of heaven will prosper us. We his servants will start the rebuilding. ¹⁹  But you have no just or ancient right in Jerusalem.” ²⁰ 

The Names of the Builders

3:1 Then Eliashib the high priest and his priestly colleagues ²¹  arose and built the Sheep Gate. They dedicated ²²  it and erected its doors, working as far as the Tower of the Hundred ²³  and ²⁴  the Tower of Hananel. 3:2 The men of Jericho ²⁵  built adjacent to it, and Zaccur son of Imri built adjacent to them. ²⁶ 

3:3 The sons of Hassenaah rebuilt the Fish Gate. They laid its beams and positioned its doors, its bolts, and its bars. 3:4 Meremoth son of Uriah, the son of Hakoz, worked on the section adjacent to them. Meshullam son of Berechiah the son of Meshezabel worked on the section next to them. And Zadok son of Baana worked on the section adjacent to them. 3:5 The men of Tekoa worked on the section adjacent to them, but their town leaders ²⁷  would not assist ²⁸  with the work of their master. ²⁹ 

3:6 Joiada son of Paseah and Meshullam son of Besodeiah worked on the Jeshanah Gate. ³⁰  They laid its beams and positioned its doors, its bolts, and its bars. 3:7 Adjacent to them worked Melatiah the Gibeonite and Jadon the Meronothite, who were men of Gibeon and Mizpah. These towns were under the jurisdiction ³¹  of the governor of Trans-Euphrates. 3:8 Uzziel son of Harhaiah, a member of the goldsmiths’ guild, worked on the section adjacent to him. Hananiah, a member of the perfumers’ guild, worked on the section adjacent to him. They plastered ³²  the city wall of Jerusalem ³³  as far as the Broad Wall. 3:9 Rephaiah son of Hur, head of a half-district of Jerusalem, worked on the section adjacent to them. 3:10 Jedaiah son of Harumaph worked on the section adjacent to them opposite ³⁴  his house, and Hattush son of Hashabneiah worked on the section adjacent to him. 3:11 Malkijah son of Harim and Hasshub son of Pahath-Moab worked on another section and the Tower of the Fire Pots. 3:12 Shallum son of Hallohesh, head of a half-district of Jerusalem, worked on the section adjacent to him, assisted by his daughters. ³⁵ 

3:13 Hanun and the residents of Zanoah worked on the Valley Gate. They rebuilt it and positioned its doors, its bolts, and its bars, in addition to working on fifteen hundred feet ³⁶  of the wall as far as the Dung Gate.

3:14 Malkijah son of Recab, head of the district of Beth Hakkerem, worked on the Dung Gate. He rebuilt it and positioned its doors, its bolts, and its bars.

3:15 Shallun son of Col-Hozeh, head of the district of Mizpah, worked on the Fountain Gate. He rebuilt it, put on its roof, and positioned its doors, its bolts, and its bars. In addition, he rebuilt the wall of the Pool of Siloam, ³⁷  by the royal garden, as far as the steps that go down from the City of David. 3:16 Nehemiah son of Azbuk, head of a half-district of Beth Zur, worked after him as far as the tombs of David and the artificial pool and the House of the Warriors.

Nehemia 4:2

4:2 and in the presence of his colleagues ³⁸  and the army of Samaria ³⁹  he said, “What are these feeble Jews doing? Will they be left to themselves? ⁴⁰  Will they again offer sacrifice? Will they finish this in a day? Can they bring these burnt stones to life again from piles of dust?”

Nehemia 4:6

4:6 So we rebuilt the wall, and the entire wall was joined together up to half its height. ⁴¹  The people were enthusiastic in their work. ⁴² 

Nehemia 4:9-13

4:9 So we prayed to our God and stationed a guard to protect against them ⁴³  both day and night. 4:10 Then those in Judah said, “The strength of the laborers ⁴⁴  has failed! The debris is so great that we are unable to rebuild the wall.”

4:11 Our adversaries also boasted, ⁴⁵  “Before they are aware or anticipate ⁴⁶  anything, we will come in among them and kill them, and we will bring this work to a halt!”

4:12 So it happened that the Jews who were living near them came and warned us repeatedly ⁴⁷  about all the schemes ⁴⁸  they were plotting ⁴⁹  against us.

4:13 So I stationed people at the lower places behind the wall in the exposed places. ⁵⁰  I stationed the people by families, with their swords, spears, and bows.

Nehemia 4:17-23

4:17 who were rebuilding the wall. ⁵¹  Those who were carrying loads did so ⁵²  by keeping one hand on the work and the other on their weapon. 4:18 The builders to a man had their swords strapped to their sides while they were building. But the trumpeter ⁵³  remained with me.

4:19 I said to the nobles, the officials, and the rest of the people, “The work is demanding ⁵⁴  and extensive, and we are spread out on the wall, far removed from one another. 4:20 Wherever you hear the sound of the trumpet, gather there with us. Our God will fight for us!”

4:21 So we worked on, ⁵⁵  with half ⁵⁶  holding spears, from dawn till dusk. ⁵⁷  4:22 At that time I instructed ⁵⁸  the people, “Let every man and his coworker spend the night in Jerusalem and let them be guards for us by night and workers by day. 4:23 We did not change clothes ⁵⁹  – not I, nor my relatives, nor my workers, nor the watchmen who were with me. Each had his weapon, even when getting a drink of water. ⁶⁰ 

Nehemia 13:8-31

13:8 I was very upset, and I threw all of Tobiah’s household possessions out of the storeroom. 13:9 Then I gave instructions that the storerooms should be purified, and I brought back the equipment ⁶¹  of the temple of God, along with the grain offering and the incense.

13:10 I also discovered that the grain offerings for the Levites had not been provided, and that as a result the Levites and the singers who performed this work had all gone off to their fields. 13:11 So I registered a complaint with the leaders, asking “Why is the temple of God neglected?” Then I gathered them and reassigned them to their positions. ⁶² 

13:12 Then all of Judah brought the tithe of the grain, the new wine, and the olive oil to the storerooms. 13:13 I gave instructions ⁶³  that Shelemiah the priest, Zadok the scribe, and a certain Levite named Pedaiah be put in charge of ⁶⁴  the storerooms, and that Hanan son of Zaccur, the son of Mattaniah, be their assistant, ⁶⁵  for they were regarded as trustworthy. It was then their responsibility to oversee the distribution to their colleagues. ⁶⁶ 

13:14 Please remember me for this, O my God, and do not wipe out the kindness that I have done for the temple of my God and for its services!

13:15 In those days I saw people in Judah treading winepresses on the Sabbath, bringing in heaps of grain and loading them onto donkeys, along with wine, grapes, figs, and all kinds of loads, and bringing them to Jerusalem on the Sabbath day. So I warned them on the day that they sold these provisions. 13:16 The people from Tyre ⁶⁷  who lived there were bringing fish and all kinds of merchandise and were selling it on the Sabbath to the people of Judah – and in Jerusalem, of all places! ⁶⁸  13:17 So I registered a complaint with the nobles of Judah, saying to them, “What is this evil thing that you are doing, profaning the Sabbath day? 13:18 Isn’t this the way your ancestors ⁶⁹  acted, causing our God to bring on them and on this city all this misfortune? And now you are causing even more wrath on Israel, profaning the Sabbath like this!”

13:19 When the evening shadows ⁷⁰  began to fall on the gates of Jerusalem before the Sabbath, I ordered ⁷¹  the doors to be closed. I further directed that they were not to be opened until after the Sabbath. I positioned ⁷²  some of my young men at the gates so that no load could enter on the Sabbath day. 13:20 The traders and sellers of all kinds of merchandise spent the night outside Jerusalem once or twice. 13:21 But I warned them and said, ⁷³  “Why do you spend the night by the wall? If you repeat this, I will forcibly remove you!” ⁷⁴  From that time on they did not show up on the Sabbath. ⁷⁵  13:22 Then I directed the Levites to purify themselves and come and guard the gates in order to keep the Sabbath day holy.

For this please remember me, O my God, and have pity on me in keeping with your great love.

13:23 Also in those days I saw the men of Judah who had married women from Ashdod, Ammon, and Moab. 13:24 Half of their children spoke the language of Ashdod (or the language of one of the other peoples mentioned ⁷⁶ ) and were unable to speak the language of Judah. 13:25 So I entered a complaint with them. I called down a curse on them, and I struck some of the men and pulled out their hair. I had them swear by God saying, “You will not marry off ⁷⁷  your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves! 13:26 Was it not because of things like these that King Solomon of Israel sinned? Among the many nations there was no king like him. He was loved by his God, and God made ⁷⁸  him king over all Israel. But the foreign wives made even him sin! 13:27 Should we then in your case hear that you do all this great evil, thereby being unfaithful to our God by marrying ⁷⁹  foreign wives?”

13:28 Now one of the sons of Joiada son of Eliashib the high priest was a son-in-law of Sanballat the Horonite. So I banished him from my sight.

13:29 Please remember them, O my God, because they have defiled the priesthood, the covenant of the priesthood, ⁸⁰  and the Levites.

13:30 So I purified them of everything foreign, and I assigned specific ⁸¹  duties to the priests and the Levites. 13:31 I also provided for ⁸²  the wood offering at the appointed times and also for the first fruits.

Please remember me for good, O my God.

Mazmur 71:15-18

71:15 I will tell about your justice,

and all day long proclaim your salvation, ⁸³ 

though I cannot fathom its full extent. ⁸⁴ 

71:16 I will come and tell about ⁸⁵  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

71:17 O God, you have taught me since I was young,

and I am still declaring ⁸⁶  your amazing deeds.

71:18 Even when I am old and gray, ⁸⁷ 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. ⁸⁸ 

Yeremia 29:13

29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, ⁸⁹ 

Matius 6:33

6:33 But above all pursue his kingdom ⁹⁰  and righteousness, and all these things will be given to you as well.

Yohanes 4:34

4:34 Jesus said to them, “My food is to do the will of the one who sent me ⁹¹  and to complete ⁹²  his work. ⁹³ 

Roma 12:11

12:11 Do not lag in zeal, be enthusiastic in spirit, serve the Lord.

Roma 15:18-20

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ⁹⁴  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁹⁵ 

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Kolose 1:1

Salutation

1:1 From Paul, ⁹⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:10

1:10 so that you may live ⁹⁷  worthily of the Lord and please him in all respects ⁹⁸  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:10

1:10 so that you may live ⁹⁹  worthily of the Lord and please him in all respects ¹⁰⁰  – bearing fruit in every good deed, growing in the knowledge of God,

Efesus 5:16

5:16 taking advantage of every opportunity, because the days are evil.

Kolose 3:23

3:23 Whatever you are doing, ¹⁰¹  work at it with enthusiasm, ¹⁰²  as to the Lord and not for people, ¹⁰³ 

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Pengkhotbah 1:12-15

Futility of Secular Accomplishment

1:12 I, the Teacher, have been king over Israel in Jerusalem. ¹⁰⁴ 

1:13 I decided ¹⁰⁵  to carefully ¹⁰⁶  and thoroughly examine ¹⁰⁷ 

all that has been accomplished on earth. ¹⁰⁸ 

I concluded: ¹⁰⁹  God has given people ¹¹⁰  a burdensome task ¹¹¹ 

that keeps them ¹¹²  occupied. ¹¹³ 

1:14 I reflected on everything that is accomplished by man ¹¹⁴  on earth, ¹¹⁵ 

and I concluded: Everything ¹¹⁶  he has accomplished ¹¹⁷  is futile ¹¹⁸  – like chasing the wind! ¹¹⁹ 

1:15 What is bent ¹²⁰  cannot be straightened, ¹²¹ 

and what is missing ¹²²  cannot be supplied. ¹²³ 

[13:30]  ¹ tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.

[13:30]  ² tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

[13:30]  ³ tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”

[13:1]  ⁴ sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.

[13:1]  ⁵ tn The verse starts with the vav (ו) consecutive on the verb: “and….”

[22:19]  ⁶ tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

[22:19]  ⁷ tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

[31:20]  ⁸ sn These verses are a reminder that taking a life, even if justified through holy war, still separates one from the holiness of God. It is part of the violation of the fallen world, and only through the ritual of purification can one be once again made fit for the presence of the Lord.

[6:14]  ⁹ tn Aram “in” or “by,” in the sense of accompaniment.

[6:15]  ¹⁰ sn The sixth year of the reign of Darius would be ca. 516 B.C.

[2:12]  ¹¹ tn Heb “the animal.”

[2:13]  ¹² tn Or “Well of the Serpents”; or “Well of the Jackals” (cf. ASV, NIV, NLT).

[2:13]  ¹³ tn Or “Rubbish Gate” (so TEV); NASB “Refuse Gate”; NCV “Trash Gate”; CEV “Garbage Gate.”

[2:13]  ¹⁴ tc For the MT reading שֹׂבֵר (sover, “inspecting”) the LXX erroneously has שֹׁבֵר (shover, “breaking”). However, further destruction of Jerusalem’s walls was obviously not a part of Nehemiah’s purpose.

[2:18]  ¹⁵ tn Heb “the words of the king which he had spoken to me.”

[2:18]  ¹⁶ tn Heb “Arise! Let us rebuild!”

[2:18]  ¹⁷ tn Heb “strengthened their hands.”

[2:19]  ¹⁸ tn The Hebrew text does not include the words “all this,” but they have been added in the translation for clarity.

[2:20]  ¹⁹ tn Heb “will arise and build.” The idiom “arise and…” means to begin the action described by the second verb.

[2:20]  ²⁰ tn Heb “portion or right or remembrance.” The expression is probably a hendiatris: The first two nouns retain their full nominal function, while the third noun functions adjectivally (“right or remembrance” = “ancient right”).

[3:1]  ²¹ tn Heb “his brothers the priests.”

[3:1]  ²² tn Or “consecrated” (so NASB, NRSV); KJV, ASV “sanctified”; NCV “gave it to the Lord’s service.”

[3:1]  ²³ tc The MT adds קִדְּשׁוּהוּ (qidshuhu, “they sanctified it”). This term is repeated from the first part of the verse, probably as an intentional scribal addition to harmonize this statement with the preceding parallel statement.

[3:1]  ²⁴ tc The translation reads וְעַד (vÿ’ad, “and unto”) rather than the MT reading עַד (ad, “unto”). The original vav (ו) was probably dropped accidentally due to haplography with the final vav on the immediately preceding word in the MT.

[3:2]  ²⁵ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[3:2]  ²⁶ tn Heb “it.”

[3:5]  ²⁷ tn Heb “their nobles.”

[3:5]  ²⁸ tn Heb “bring their neck.”

[3:5]  ²⁹ tn The plural form אֲדֹנֵיהֶם (’adonehem, “lords”) is probably a plural of majesty referring to Nehemiah (e.g., Isa 19:4; see GKC 399 §124.i). However, some English versions take the plural to refer to the “supervisors” (NIV, NCV, TEV) and others to “their Lord” (KJV, NRSV).

[3:6]  ³⁰ tn Or “the Old Gate” (cf. KJV, ASV, NASB, NCV, NRSV, NLT).

[3:7]  ³¹ tn Heb “to the seat.”

[3:8]  ³² tc Assuming that the MT reading וַיַּעַזְבוּ (vayya’azvu) is related to the root עָזַב I (“to abandon”) – which makes little sense contextually – some interpreters emend the MT to וַיַּעַזְרוּ (vayya’azru, “they aided”), as suggested by the editors of BHS. However, it is better to relate this term to the root II עָזַב meaning “to restore; to repair” (BDB 738 s.v. II עָזַב) or “to plaster” (HALOT 807 s.v. II עזב qal.1). This homonymic root is rare, appearing elsewhere only in Exod 23:5 and Job 9:27, where it means “to restore; to put in order” (HALOT 807-8 s.v. II עזב qal.2). The related Mishnaic Hebrew noun מעזיבה refers to a “plastered floor.” This Hebrew root is probably related to the cognate Ugaritic, Old South Arabic and Sabean verbs that mean “to restore” and “to prepare; to lay” (see BDB 738 s.v.; HALOT 807 s.v.). Some scholars in the nineteenth century suggested that this term be nuanced “paved.” However, most modern English versions have “restored” (so NAB, NASB, NIV, NRSV) or “rebuilt” (so NCV, CEV).

[3:8]  ³³ tn Heb “[the city wall of] Jerusalem.” The term “Jerusalem” probably functions as a metonymy of association for the city wall of Jerusalem. Accordingly, the phrase “the city wall of” has been supplied in the translation to clarify this figurative expression.

[3:8]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:10]  ³⁴ tc The translation reads נֶגֶד (neged, “before”) with a few medieval Hebrew MSS, some MSS of the LXX, the Syriac Peshitta, and the Vulgate, rather than וְנֶגֶד (vÿneged, “and before”) of the MT.

[3:12]  ³⁵ tc The reference to daughters, while not impossible, is odd in light of the cultural improbability that young women would participate in the strenuous labor of rebuilding city walls. All other such references in the Book of Nehemiah presuppose male laborers. Not surprisingly, some scholars suspect a textual problem. One medieval Hebrew MS and the Syriac Peshitta read וּבָנָיו (uvanayv, “and his sons”) rather than the MT reading וּבְנוֹתָיו (uvÿnotayv, “and his daughters”). Some scholars emend the MT to וּבֹנָיו (uvonayv, “and his builders”). On the other hand, the MT is clearly the more difficult reading, and so it is preferred.

[3:13]  ³⁶ tn Heb “one thousand cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long, so this section of the wall would be about fifteen hundred feet (450 m).

[3:15]  ³⁷ tn The Hebrew word translated “Siloam” is הַשֶּׁלַח (hashelakh, “water-channel”; cf. ASV, NASB, NRSV, TEV, CEV “Shelah”). It apparently refers to the Pool of Siloam whose water supply came from the Gihon Spring via Hezekiah’s Tunnel built in 701 B.C. (cf. Isa 8:6). See BDB 1019 s.v. שִׁלֹחַ; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 372. On the etymology of the word, which is a disputed matter, see HALOT 1517 s.v. III שֶׁלַח.

[4:2]  ³⁸ tn Heb “brothers.”

[4:2]  ³⁹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[4:2]  ⁴⁰ tc The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt. H. G. M. Williamson (Ezra, Nehemiah [WBC], 213-14) translates these words as “Will they commit their cause to God?” suggesting that MT לָהֶם (lahem, “to them”) should be emended to לֵאלֹהִים (lelohim, “to God”), a proposal also found in the apparatus of BHS. In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp’s translation is similar: “Are they going to leave it all to God?” (Ezra–Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers – if left to their own limited resources – could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation עָזַב (’azav, “to leave”) plus לְ (lÿ, “to”) to mean “commit a matter to someone,” with the sense in this verse “Will they leave the building of the fortified walls to themselves?”

[4:6]  ⁴¹ tn Heb “up to its half.”

[4:6]  ⁴² tn Heb “the people had a heart to work.”

[4:9]  ⁴³ tn Heb “against them.” The words “to protect” are added in the translation for the sake of clarity and smoothness. Some emend MT עֲלֵיהֶם (’alehem, “against them”) to עָלֶיהָ (’aleha, “against it,” i.e., Jerusalem).

[4:10]  ⁴⁴ tn Heb “burden-bearers.”

[4:11]  ⁴⁵ tn Heb “said.”

[4:11]  ⁴⁶ tn Heb “see.”

[4:12]  ⁴⁷ tn Heb “ten times.”

[4:12]  ⁴⁸ tc The MT reads the anomalous מִכָּל־הַמְּקֹמוֹת (mikkol hammÿqomot, “from every place”) but the BHS editors propose כָּל־הַמְּזִמּוֹת (kol hammÿzimmot, “about every scheme”). The initial mem (מ) found in the MT may have been added accidentally due to dittography with the final mem (ם) on the immediately preceding word, and the MT qof (ק) may have arisen due to orthographic confusion with the similar looking zayin (ז). The emendation restores sense to the line in the MT, which makes little sense and features an abrupt change of referents: “Wherever you turn, they will be upon us!” The threat was not against the villagers living nearby but against those repairing the wall, as the following context indicates. See also the following note on the word “plotting.”

[4:12]  ⁴⁹ tc The MT reads תָּשׁוּבוּ (tashuvu, “you turn”) which is awkward contextually. The BHS editors propose emending to חָשְׁבוּ (hashÿvu, “they were plotting”) which harmonizes well with the context. This emendation involves mere orthographic confusion between similar looking ח (khet) and ת (tav), and the resultant dittography of middle vav (ו) in MT. See also the preceding note on the word “schemes.”

[4:13]  ⁵⁰ tc The MT preserves the anomalous Kethib form צְחִחִיִּים (tsÿkhikhiyyim); the Qere reads צְחִיחִים (tsÿkhikhim) which is preferred (BDB 850 s.v. צָהִיחַ; HALOT 1018 s.v. *צָהִיחַ).

[4:13]  tn The meaning of the Hebrew term צְחִיחִים (tsÿkhikhim) here is uncertain. Elsewhere (Ezek 24:7, 8; 26:4, 14) it refers to a shining or glaring surface of a rock (BDB 850 s.v. צָהִיחַ; HALOT 1018 s.v. *צָהִיחַ), but here it refers to an exposed or vulnerable portion of the wall: “open positions of the wall” (HALOT 1018 s.v. 2).

[4:17]  ⁵¹ tn The first words of v. 17, “who were rebuilding the wall,” should be taken with the latter part of v. 16.

[4:17]  ⁵² tn Heb “were carrying loads.” The LXX reads ἐν ὅπλοις (en hoplois, “with weapons”).

[4:18]  ⁵³ tn Heb “the one blowing the shophar.”

[4:19]  ⁵⁴ tn Heb “much.”

[4:21]  ⁵⁵ tn Heb “and we were doing the work.”

[4:21]  ⁵⁶ tn Heb “half of them.”

[4:21]  ⁵⁷ tn Heb “from the coming up of the dawn till the coming forth of the stars.”

[4:22]  ⁵⁸ tn Heb “said [to].”

[4:23]  ⁵⁹ tn Heb “strip off our garments.”

[4:23]  ⁶⁰ tc Heb “a man, his weapon, the waters.” The MT, if in fact it is correct, is elliptical and difficult. Some scholars emend the MT reading הַמָּיִם (hammayim, “the waters”) to בִּמִנוֹ (bimino, “in his right hand”; cf. NAB, NRSV) or מִינוּ(י)הֵ (heminu, “they held on the right side”).

[13:9]  ⁶¹ tn On the usage of this Hebrew word see HALOT 478-79 s.v. כְּלִי.

[13:11]  ⁶² tn Heb “and I stood them on their standing.”

[13:13]  ⁶³ tc Probably one should read with the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וָאֲצַוֶּה (va’atsavveh, “and I commanded”) rather than the rare denominative verb וָאוֹצְרָה (va’otsÿrah, “and I appointed over the storeroom”) of the MT.

[13:13]  ⁶⁴ tn Heb “be over”

[13:13]  ⁶⁵ tn Heb “on their hand.”

[13:13]  ⁶⁶ tn Heb “brothers.”

[13:16]  ⁶⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[13:16]  ⁶⁸ tn The words “of all places” are not in the Hebrew text but have been supplied in the translation to indicate the emphasis on Jerusalem.

[13:18]  ⁶⁹ tn Heb “your fathers.”

[13:19]  ⁷⁰ tn Heb “the gates of Jerusalem grew dark.”

[13:19]  ⁷¹ tn Heb “said” (so also in v. 22).

[13:19]  ⁷² tn Heb “caused to stand.”

[13:21]  ⁷³ tn The Hebrew text includes the words “to them,” but they have been excluded from the translation for stylistic reasons.

[13:21]  ⁷⁴ tn Heb “I will send a hand on you.”

[13:21]  ⁷⁵ sn This statement contains a great deal of restrained humor. The author clearly takes pleasure in the effectiveness of the measures that he had enacted.

[13:24]  ⁷⁶ tn Heb “people and people.”

[13:25]  ⁷⁷ tn Heb “give.”

[13:26]  ⁷⁸ tn Heb “gave.”

[13:27]  ⁷⁹ tn Heb “give a dwelling to.”

[13:29]  ⁸⁰ tc One medieval Hebrew MS, the Lucianic Greek recension, and the Syriac Peshitta read the plural הַכֹּהֲנִים (hakkohanim, “the priests”) rather than the singular reading of the MT, הַכְּהֻנָּה (hakkÿhunnah, “the priesthood”).

[13:30]  ⁸¹ tn Heb “a man in his work.”

[13:31]  ⁸² tn The words “I also provided for” are not included in the Hebrew text, but are supplied in the translation for the sake of clarity.

[71:15]  ⁸³ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ⁸⁴ tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[71:16]  ⁸⁵ tn Heb “I will come with.”

[71:17]  ⁸⁶ tn Heb “and until now I am declaring.”

[71:18]  ⁸⁷ tn Heb “and even unto old age and gray hair.”

[71:18]  ⁸⁸ tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

[29:13]  ⁸⁹ tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.

[6:33]  ⁹⁰ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[4:34]  ⁹¹ sn The one who sent me refers to the Father.

[4:34]  ⁹² tn Or “to accomplish.”

[4:34]  ⁹³ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:34]  sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.

[15:18]  ⁹⁴ tn Grk “unto obedience.”

[15:1]  ⁹⁵ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:1]  ⁹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ⁹⁷ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁹⁸ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:10]  ⁹⁹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁰⁰ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[3:23]  ¹⁰¹ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ¹⁰² tn Grk “from the soul.”

[3:23]  ¹⁰³ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[1:12]  ¹⁰⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:13]  ¹⁰⁵ 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]  ¹⁰⁶ tn Heb “with wisdom,” that is, with careful reflection in light of principles observed by the sages.

[1:13]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ tn This phrase does not appear in the Hebrew text, but is added in the translation for clarity.

[1:13]  ¹¹⁰ tn Heb “the sons of men/mankind.”

[1:13]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ¹¹⁵ tn Heb “under the sun.”

[1:14]  ¹¹⁶ 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]  ¹¹⁷ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ¹¹⁸ 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]  ¹¹⁹ 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.

[1:15]  ¹²⁰ tn The term מְעֻוָּת, mÿ’uvvat (Pual participle masculine singular from עָוַת, ’avat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value.

[1:15]  ¹²¹ tn A parallel statement occurs in 7:13 which employs the active form of עָוַת, (’avat, “to bend”) with God as the subject: “Who is able to strengthen what God bends?” The passive form occurs here: “No one is able to straighten what is bent” (מְעֻוָּת לֹא־יוּכַל לֹתְקֹן, mÿ’uvvat lo’-yukhal lotÿqon). In the light of 7:13, the personal agent of the passive form is God.

[1:15]  ¹²² tn The Hebrew noun חֶסְרוֹן (khesron) is used in the OT only here and means “what is lacking” (as an antonym to יִתְרוֹן [yitron], “what is profitable”; HALOT 339 s.v. חֶסְרוֹן; BDB 341 s.v. חֶסְרוֹן). It is an Aramaic loanword meaning “deficit.” The related verb חָסַר (khasar) means “to lack, to be in need of, to decrease, to lessen [in number]”; the related noun חֹסֶר (khoser) refers to “one in want of”; and the noun חֶסֶר (kheser) means “poverty, want” (HALOT 338 s.v. חֶסֶר; BDB 341 s.v. חֶסֶר). It refers to what is absent (zero in terms of quantity) rather than what is deficient (poor in terms of quality). The LXX misunderstood the term and rendered it as ὑστέρημα (usterhma, “deficiency”): “deficiency cannot be numbered.” It is also misunderstood by a few English versions: “nor can you count up the defects in life” (Moffatt); “the number of fools is infinite” (Douay). However, most English versions correctly understand it as referring to what is lacking in terms of quantity: “what is lacking” (RSV, MLB, NASB, NIV, NRSV), “a lack” (NJPS), “that which is wanting” (KJV, ASV), “what is not there” (NEB), and “what is missing” (NAB).

[1:15]  ¹²³ tn Heb “cannot be counted” or “cannot be numbered.” The term הִמָּנוֹת (himmanot, Niphal infinitive construct from מָנָה, manah, “to count”) is rendered literally by most translations: “[cannot] be counted” or “[cannot] be numbered” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV, JPS, NJPS). However, the nuance “count” might function as a metonymy of effect for cause, that is, “to supply.” What is absent cannot be supplied (cause) therefore, it cannot be counted as present (effect). NAB adopts this approach: “what is missing cannot be supplied.”