Mazmur 25:14

25:14 The Lord’s loyal followers receive his guidance, ¹ 

and he reveals his covenantal demands to them. ² 

Yohanes 14:18

14:18 “I will not abandon ³  you as orphans, ⁴  I will come to you. ⁵ 

Yohanes 14:23

14:23 Jesus replied, ⁶  “If anyone loves me, he will obey ⁷  my word, and my Father will love him, and we will come to him and take up residence with him. ⁸ 

Filipi 4:7

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ⁹  in Christ Jesus.

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹⁰  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Pengkhotbah 1:8

1:8 All this ¹¹  monotony ¹²  is tiresome; no one can bear ¹³  to describe it: ¹⁴ 

The eye is never satisfied with seeing, nor is the ear ever content ¹⁵  with hearing.

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹⁶  I will give him some of the hidden manna, and I will give him a white ¹⁷  stone, ¹⁸  and on that stone will be written a new name that no one can understand ¹⁹  except the one who receives it.’

[25:14]  ¹ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ² tn Heb “and his covenant, to make them know.”

[14:18]  ³ tn Or “leave.”

[14:18]  ⁴ tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”

[14:18]  ⁵ sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

[14:23]  ⁶ tn Grk “answered and said to him.”

[14:23]  ⁷ tn Or “will keep.”

[14:23]  ⁸ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[4:7]  ⁹ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.

[4:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:8]  ¹¹ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ¹² tn Heb “the things.” The Hebrew term דְּבָרִים (dÿvarim, masculine plural noun from דָּבָר, davar) is often used to denote “words,” but it can also refer to actions and events (HALOT 211 s.v. דָּבָר 3.a; BDB 183 s.v. דָּבָר IV.4). Here, it means “things,” as is clear from the context: “What has been is what will be, and what has been done is what will be done” (1:9). Here דְּבָרִים can be nuanced “occurrences” or even “[natural] phenomena.”

[1:8]  ¹³ tn Heb “is able.”

[1:8]  ¹⁴ tn The Hebrew text has no stated object. The translation supplies “it” for stylistic reasons and clarification.

[1:8]  sn The statement no one can bear to describe it probably means that Qoheleth could have multiplied examples (beyond the sun, the wind, and the streams) of the endless cycle of futile events in nature. However, no tongue could ever tell, no eye could ever see, no ear could ever hear all the examples of this continual and futile activity.

[1:8]  ¹⁵ tn The term מָלֵא (male’, “to be filled, to be satisfied”) is repeated in 1:7-8 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 אֵינֶנּוּ מָלֵא (’enennu male’, “it is never filled”) describes the futility of the water cycle: “All the rivers flow into the sea, yet the sea is never filled.” In 1:8 וְלֹא־תִמָּלֵא (vÿlo-timmale’, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”

[2:17]  ¹⁶ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ¹⁷ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ¹⁸ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ¹⁹ tn Or “know”; for the meaning “understand” see L&N 32.4.