Mazmur 119:14

119:14 I rejoice in the lifestyle prescribed by your rules ¹ 

as if ²  they were riches of all kinds. ³ 

Mazmur 119:127

119:127 For this reason ⁴  I love your commands

more than gold, even purest gold.

Mazmur 119:162

119:162 I rejoice in your instructions,

like one who finds much plunder. ⁵ 

Mazmur 16:5

16:5 Lord, you give me stability and prosperity; ⁶ 

you make my future secure. ⁷ 

Ulangan 33:4

33:4 Moses delivered to us a law, ⁸ 

an inheritance for the assembly of Jacob.

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ⁹ 

This is what the Lord will do for his servants –

I will vindicate them,” ¹⁰ 

says the Lord.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ¹¹  from darkness to light and from the power ¹²  of Satan to God, so that they may receive forgiveness of sins and a share ¹³  among those who are sanctified by faith in me.’

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁴  in the saints’ ¹⁵  inheritance in the light.

Ibrani 9:15

9:15 And so he is the mediator ¹⁶  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ¹⁷  since he died ¹⁸  to set them free from the violations committed under the first covenant.

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹⁹  in fact, had regulations for worship and its earthly sanctuary.

Pengkhotbah 1:4

1:4 A generation comes ²⁰  and a generation goes, ²¹ 

but the earth remains ²²  the same ²³  through the ages. ²⁴ 

[119:14]  ¹ tn Heb “in the way of your rules.”

[119:14]  ² tn Heb “as upon,” meaning “as if” (see 2 Chr 32:19).

[119:14]  ³ tn Heb “all wealth.” The phrase refers to all kinds of wealth and riches. See Prov 1:13; 6:31; 24:4; Ezek 27:12, 18.

[119:127]  ⁴ tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.

[119:162]  ⁵ tn Heb “like one who finds great plunder.” See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on the field of battle.

[16:5]  ⁶ tn Heb “O Lord, the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.

[16:5]  ⁷ tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus “you make my future secure.”

[33:4]  ⁸ tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.

[54:17]  ⁹ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ¹⁰ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[26:18]  ¹¹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ¹² tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ¹³ tn Or “and an inheritance.”

[1:12]  ¹⁴ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁵ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[9:15]  ¹⁶ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ¹⁷ tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹⁸ tn Grk “a death having occurred.”

[9:1]  ¹⁹ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[1:4]  ²⁰ tn The participle הֹלֵךְ (holekh, “to walk, to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The root הָלַךְ (halakh) is repeated in this section (1:4a, 6a, 6b, 7a, 7b, 7c) to emphasize the continual action and constant motion of everything in nature. Despite the continual action of everything in nature, there is no completion, attainment or rest for anything. The first use of הָלַךְ is in reference to man; all subsequent usages are in reference to nature – illustrations of the futility of human endeavor. Note: All the key terms used in 1:4 to describe the futility of human endeavor are repeated in 1:5-11 as illustrations from nature. The literary monotony in 1:4-11 mirrors the actual monotony of human action that repeats itself with no real change.

[1:4]  ²¹ tn The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The term is repeated in 1:4-5 to compare the futility of secular human accomplishments with the futile actions in nature: everything is in motion, but there is nothing new accomplished.

[1:4]  ²² tn The participle עֹמָדֶת (’omadet, “to stand”) emphasizes a continual, durative, uninterrupted state (present universal condition). Man, despite all his secular accomplishments in all generations, makes no ultimate impact on the earth.

[1:4]  ²³ tn The term “the same” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.

[1:4]  ²⁴ tn The term עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time, duration,” often “eternal” or “eternity”; (2) future time: “things to come”; and (3) past time: “a long time back,” that is, the dark age of prehistory (HALOT 798–99 s.v. עוֹלָם; BDB 761–63 s.v. III עלם). It may also denote an indefinite period of “continuous existence” (BDB 762 s.v. III עלם 2.b). It is used in this sense in reference to things that remain the same for long periods: the earth (Eccl 1:4), the heavens (Ps 148:6), ruined cities (Isa 25:2; 32:14), ruined lands (Jer 18:16), nations (Isa 47:7), families (Ps 49:12; Isa 14:20), the dynasty of Saul (1 Sam 13:13), the house of Eli (2 Sam 2:30), continual enmity between nations (Ezek 25:15; 35:5), the exclusion of certain nations from the assembly (Deut 23:4; Neh 13:1), a perpetual reproach (Ps 78:66).