Mazmur 94:3

94:3 O Lord, how long will the wicked,

how long will the wicked celebrate? ¹ 

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ²  will be demanded back from ³  you, but who will get what you have prepared for yourself?’ ⁴ 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ⁵  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ⁶  began to speak first to his disciples, “Be on your guard against ⁷  the yeast of the Pharisees, ⁸  which is hypocrisy. ⁹ 

Kolose 1:29

1:29 Toward this goal ¹⁰  I also labor, struggling according to his power that powerfully ¹¹  works in me.

Kolose 1:1

Salutation

1:1 From Paul, ¹²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 4:7

Labor Motivated by Greed

4:7 So ¹³  I again considered ¹⁴  another ¹⁵  futile thing on earth: ¹⁶ 

[94:3]  ¹ tn Or “exult.”

[12:20]  ² tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ³ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ⁴ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:1]  ⁵ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁷ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁸ sn See the note on Pharisees in 5:17.

[12:1]  ⁹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[1:29]  ¹⁰ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ¹¹ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

[1:1]  ¹² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:7]  ¹³ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again…”; (2) consequence of preceding statement: “So I observed again…”; or (3) continuation of preceding statement: “And I observed again….”

[4:7]  ¹⁴ tn Heb “I turned and I saw…”; or “I again considered.” The Hebrew phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti…va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb שׁוּב (shuv, “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב, “to turn”) to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider….” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered …” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider…”). See IBHS 554-55 §33.3.1a.

[4:7]  ¹⁵ tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:7]  ¹⁶ tn Heb “under the sun.”