Mazmur 34:19

34:19 The godly ¹  face many dangers, ² 

but the Lord saves ³  them ⁴  from each one of them.

Ibrani 12:6

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ⁵ 

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁶  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Pengkhotbah 1:6-7

1:6 The wind goes to the south and circles around to the north;

round and round ⁷  the wind goes and on its rounds it returns. ⁸ 

1:7 All the streams flow ⁹  into the sea, but the sea is not full,

and to the place where the streams flow, there they will flow again. ¹⁰ 

Wahyu 3:9

3:9 Listen! ¹¹  I am going to make those people from the synagogue ¹²  of Satan – who say they are Jews yet ¹³  are not, but are lying – Look, I will make ¹⁴  them come and bow down ¹⁵  at your feet and acknowledge ¹⁶  that I have loved you.

[34:19]  ¹ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ² tn Or “trials.”

[34:19]  ³ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

[34:19]  ⁴ tn Heb “him,” agreeing with the singular form in the preceding line.

[12:6]  ⁵ sn A quotation from Prov 3:11-12.

[12:1]  ⁶ tn Grk “having such a great cloud of witnesses surrounding us.”

[1:6]  ⁷ tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).

[1:6]  ⁸ tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).

[1:7]  ⁹ tn Heb “are going” or “are walking.” The term הֹלְכִים (holÿkhim, Qal active participle masculine plural from הָלַךְ, halakh,“to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11).

[1:7]  ¹⁰ tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.

[1:7]  sn This verse does not refer to the cycle of evaporation or the return of water by underground streams, as sometimes suggested. Rather, it describes the constant flow of river waters to the sea. For all the action of the water – endless repetition and water constantly in motion – there is nothing new accomplished.

[3:9]  ¹¹ tn Grk “behold” (L&N 91.13).

[3:9]  ¹² sn See the note on synagogue in 2:9.

[3:9]  ¹³ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁴ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹⁵ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁶ tn Or “and know,” “and recognize.”