Roma 1:17

1:17 For the righteousness ¹  of God is revealed in the gospel ²  from faith to faith, ³  just as it is written, “The righteous by faith will live.” ⁴ 

Roma 5:19

5:19 For just as through the disobedience of the one man ⁵  many ⁶  were made sinners, so also through the obedience of one man ⁷  many ⁸  will be made righteous.

Roma 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 10:3-4

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Kejadian 15:6

15:6 Abram believed ⁹  the Lord, and the Lord ¹⁰  considered his response of faith ¹¹  as proof of genuine loyalty. ¹² 

Yesaya 45:24-25

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ¹³ 

All who are angry at him will cower before him. ¹⁴ 

45:25 All the descendants of Israel will be vindicated by the Lord

and will boast in him. ¹⁵ 

Yesaya 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ¹⁶  it does not wait.

I will save Zion; ¹⁷ 

I will adorn Israel with my splendor.” ¹⁸ 

Yesaya 51:8

51:8 For a moth will eat away at them like clothes;

a clothes moth will devour them like wool.

But the vindication I provide ¹⁹  will be permanent;

the deliverance I give will last.”

Yesaya 54:17

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

you will refute everyone who tries to accuse you. ²⁰ 

This is what the Lord will do for his servants –

I will vindicate them,” ²¹ 

says the Lord.

Yesaya 61:10

61:10 I ²²  will greatly rejoice ²³  in the Lord;

I will be overjoyed because of my God. ²⁴ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ²⁵ 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. ²⁶ 

Yeremia 23:5-6

23:5 “I, the Lord, promise ²⁷  that a new time will certainly come ²⁸ 

when I will raise up for them a righteous branch, ²⁹  a descendant of David.

He will rule over them with wisdom and understanding ³⁰ 

and will do what is just and right in the land. ³¹ 

23:6 Under his rule ³²  Judah will enjoy safety ³³ 

and Israel will live in security. ³⁴ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ³⁵ 

Yeremia 33:16

33:16 Under his rule Judah will enjoy safety ³⁶  and Jerusalem ³⁷  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ³⁸ 

Daniel 9:24

9:24 “Seventy weeks ³⁹  have been determined

concerning your people and your holy city

to put an end to ⁴⁰  rebellion,

to bring sin ⁴¹  to completion, ⁴² 

to atone for iniquity,

to bring in perpetual ⁴³  righteousness,

to seal up ⁴⁴  the prophetic vision, ⁴⁵ 

and to anoint a most holy place. ⁴⁶ 

Kisah Para Rasul 15:11

15:11 On the contrary, we believe that we are saved through ⁴⁷  the grace of the Lord Jesus, in the same way as they are.” ⁴⁸ 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁴⁹  and began to teach the brothers, “Unless you are circumcised ⁵⁰  according to the custom of Moses, you cannot be saved.”

Kolose 1:1-2

Salutation

1:1 From Paul, ⁵¹  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁵²  brothers and sisters ⁵³  in Christ, at Colossae. Grace and peace to you ⁵⁴  from God our Father! ⁵⁵ 

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁵⁶  minds ⁵⁷  as expressed through ⁵⁸  your evil deeds,

Galatia 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Filipi 3:9

3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ⁵⁹  – a righteousness from God that is in fact ⁶⁰  based on Christ’s ⁶¹  faithfulness. ⁶² 

Ibrani 11:4-40

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ⁶³  he was commended as righteous, because God commended him for his offerings. And through his faith ⁶⁴  he still speaks, though he is dead. 11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God. 11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him. 11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁶⁵  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. 11:9 By faith he lived as a foreigner ⁶⁶  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ⁶⁷  of the same promise. 11:10 For he was looking forward to the city with firm foundations, ⁶⁸  whose architect and builder is God. 11:11 By faith, even though Sarah herself was barren and he was too old, ⁶⁹  he received the ability to procreate, ⁷⁰  because he regarded the one who had given the promise to be trustworthy. 11:12 So in fact children ⁷¹  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ⁷²  on the seashore. ⁷³  11:13 These all died in faith without receiving the things promised, ⁷⁴  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ⁷⁵  on the earth. 11:14 For those who speak in such a way make it clear that they are seeking a homeland. 11:15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 11:16 But as it is, ⁷⁶  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them. 11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ⁷⁷  yet he was ready to offer up ⁷⁸  his only son. 11:18 God had told him, “Through Isaac descendants will carry on your name,” ⁷⁹  11:19 and he reasoned ⁸⁰  that God could even raise him from the dead, and in a sense ⁸¹  he received him back from there. 11:20 By faith also Isaac blessed Jacob and Esau concerning the future. 11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ⁸²  11:22 By faith Joseph, at the end of his life, ⁸³  mentioned the exodus of the sons of Israel ⁸⁴  and gave instructions about his burial. ⁸⁵ 

11:23 By faith, when Moses was born, his parents hid him ⁸⁶  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict. 11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter, 11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure. 11:26 He regarded abuse suffered for Christ ⁸⁷  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁸⁸  the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible. 11:28 By faith he kept the Passover and the sprinkling of the blood, ⁸⁹  so that the one who destroyed the firstborn would not touch them. 11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up. 11:30 By faith the walls of Jericho ⁹⁰  fell after the people marched around them ⁹¹  for seven days. 11:31 By faith Rahab the prostitute escaped the destruction of ⁹²  the disobedient, because she welcomed the spies in peace.

11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, ⁹³  gained what was promised, ⁹⁴  shut the mouths of lions, 11:34 quenched raging fire, ⁹⁵  escaped the edge of the sword, gained strength in weakness, ⁹⁶  became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. ⁹⁷  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁹⁸  11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ⁹⁹  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth. 11:39 And these all were commended ¹⁰⁰  for their faith, yet they did not receive what was promised. ¹⁰¹  11:40 For God had provided something better for us, so that they would be made perfect together with us. ¹⁰² 

Ibrani 11:2

11:2 For by it the people of old ¹⁰³  received God’s commendation. ¹⁰⁴ 

Pengkhotbah 1:1

Title

1:1 The words of the Teacher, ¹⁰⁵  the son ¹⁰⁶  of David, king ¹⁰⁷  in Jerusalem: ¹⁰⁸ 

[1:17]  ¹ tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ² tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ³ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ⁴ sn A quotation from Hab 2:4.

[5:19]  ⁵ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ⁶ tn Grk “the many.”

[5:19]  ⁷ sn One man refers here to Jesus Christ.

[5:19]  ⁸ tn Grk “the many.”

[15:6]  ⁹ tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.

[15:6]  ¹⁰ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[15:6]  ¹¹ tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.

[15:6]  ¹² tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).

[15:6]  sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the Lord, like Abram, God credits him with righteousness but does not credit his sins against him because he is forgiven. Justification does not mean that the believer is righteous; it means that God credits him with righteousness, so that in the records of heaven (as it were) he is declared righteous. See M. G. Kline, “Abram’s Amen,” WTJ 31 (1968): 1-11.

[45:24]  ¹³ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ¹⁴ tn Heb “will come to him and be ashamed.”

[45:25]  ¹⁵ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

[46:13]  ¹⁶ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ¹⁷ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ¹⁸ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[51:8]  ¹⁹ tn Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”

[54:17]  ²⁰ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ²¹ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[61:10]  ²² sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

[61:10]  ²³ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ²⁴ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ²⁵ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ²⁶ tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

[23:5]  ²⁷ tn Heb “Oracle of the Lord.”

[23:5]  ²⁸ tn Heb “Behold the days are coming.”

[23:5]  ²⁹ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the Lord brought to an end the Davidic rule. The potential for the ideal, however, remained because of God’s promise to David (2 Sam 7:16). The Davidic line became like a tree which was cut down, leaving only a stump. But from that stump God would bring forth a “shoot,” a “sprig” which would fulfill the ideals of kingship. See Isa 11:1-6 and Zech 3:8, 6:12 for this metaphor and compare Dan 4:14-15, 23, 26 for a different but related use of the metaphor.

[23:5]  ³⁰ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ³¹ sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[23:6]  ³² tn Heb “In his days [= during the time he rules].”

[23:6]  ³³ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ³⁴ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ³⁵ tn Heb “his name will be called ‘The Lord our righteousness’.”

[23:6]  sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler as well as the safety, security, and well-being that result (see vv. 5-6a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context).

[33:16]  ³⁶ tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.

[33:16]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ³⁸ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[33:16]  sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the Lord takes up his relation with it once again, dwells in it, delights in it, and finds it faithful once more (cf. Isa 1:26). In 23:6 the title is applied to the Davidic ruler that the Lord will raise up over them who will do what is just and right. God’s vindication of the city by its restoration after exile and his provision of this just ruler over it is the probable source for the title.

[9:24]  ³⁹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ⁴⁰ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ⁴¹ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁴² tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ⁴³ tn Or “everlasting.”

[9:24]  ⁴⁴ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ⁴⁵ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ⁴⁶ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[15:11]  ⁴⁷ tn Or “by.”

[15:11]  ⁴⁸ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[15:1]  ⁴⁹ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁵⁰ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[1:1]  ⁵¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁵² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁴ tn Or “Grace to you and peace.”

[1:2]  ⁵⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:21]  ⁵⁶ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁵⁷ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁵⁸ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[3:9]  ⁵⁹ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:9]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:9]  ⁶⁰ tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ⁶¹ tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ⁶² tn Or “based on faith.”

[11:4]  ⁶³ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ⁶⁴ tn Or “through his sacrifice”; Grk “through it.”

[11:7]  ⁶⁵ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:9]  ⁶⁶ tn Or “settled as a resident alien.”

[11:9]  ⁶⁷ tn Or “heirs with him.”

[11:10]  ⁶⁸ tn Grk “that has foundations.”

[11:11]  ⁶⁹ tn Grk “past the time of maturity.”

[11:11]  ⁷⁰ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[11:12]  ⁷¹ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ⁷² tn Grk a collective “the sand.”

[11:12]  ⁷³ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:13]  ⁷⁴ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ⁷⁵ tn Or “sojourners.”

[11:16]  ⁷⁶ tn Grk “now.”

[11:17]  ⁷⁷ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ⁷⁸ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[11:18]  ⁷⁹ tn Grk “in Isaac seed will be named for you.”

[11:18]  sn A quotation from Gen 21:12.

[11:19]  ⁸⁰ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ⁸¹ tn Grk “in/by a symbol.”

[11:21]  ⁸² tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

[11:22]  ⁸³ tn Grk “coming to an end,” “dying.”

[11:22]  ⁸⁴ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ⁸⁵ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

[11:22]  sn The instructions about his burial are recorded in Gen 50:25.

[11:23]  ⁸⁶ tn Grk “Moses, when he was born, was hidden by his parents.”

[11:26]  ⁸⁷ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁸⁸ tn Grk “he was looking away to.”

[11:28]  ⁸⁹ tn Grk “the pouring out of the blood.”

[11:28]  sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

[11:30]  ⁹⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[11:30]  ⁹¹ tn Grk “after they had been encircled.”

[11:31]  ⁹² tn Grk “did not perish together with.”

[11:33]  ⁹³ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ⁹⁴ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:33]  sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

[11:34]  ⁹⁵ tn Grk “quenched the power of fire.”

[11:34]  ⁹⁶ tn Or “recovered from sickness.”

[11:35]  ⁹⁷ tn Grk “received back their dead from resurrection.”

[11:35]  ⁹⁸ tn Grk “to obtain a better resurrection.”

[11:37]  ⁹⁹ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[11:39]  ¹⁰⁰ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

[11:39]  ¹⁰¹ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[11:40]  ¹⁰² tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[11:2]  ¹⁰³ tn Or “the elders,” “the ancients.”

[11:2]  ¹⁰⁴ tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.

[1:1]  ¹⁰⁵ tn The meaning of קֹהֶלֶת (qohelet) is somewhat puzzling. The verb קָהַל (qahal) means “to assemble, summon” (HALOT 1078-79 s.v. קהל), and is derived from the noun קָהָל (qahal, “assembly”; HALOT 1079-80 s.v. קָהָל). Thus קֹהֶלֶת might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, קֹהֶלֶת is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9-10). Thus, קֹהֶלֶת probably means “the leader of the assembly” or “speaker of the assembly.”(See also the following study note.) Rabbinic literature treats קֹהֶלֶת as a traditional surname for Solomon, that is, “Qoheleth,” relating it to the noun קָהָל. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): “Why was his name called Qoheleth [קֹהֶלֶת]? Because his words were proclaimed in public meeting [קָהַל], as it is written (1 Kgs 8:1).” The LXX rendered it ἐκκλησιαστής (ekklhsiasths, “member of the assembly,” LSJ 509), as was the custom of relating Greek ἐκκλησία (ekklhsia, “assembly”) to Hebrew קָהָל. The book’s English title, “Ecclesiastes,” is simply a transliteration of the Greek term from the LXX. Symmachus’ παροιμιαστής (paroimiasths, “author of proverbs,” LSJ 1342 s.v.) is not a translation of קֹהֶלֶת but refers to his authorship of many proverbs (Eccl 12:9-10). In terms of the participial form, קֹהֶלֶת is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Substantival participles often designate the title or profession of an individual: כֹּהֵן (kohen), “priest”; רֹזֵן (rozen), “ruler”; שֹׁטֵר (shoter), “officer”; נֹקֵד (noqed), “sheep-breeder”; שֹׁפֵט (shofet), “judge”; יֹצֵר (yotser), “potter”; כֹּרֵם (korem), “vine-dresser”; יֹגֵב (yogev), “farmer”; שׁוֹעֵר (sho’er), “gate-keeper”; צוֹרֵף (tsoref), “smelter”; and רֹפֵא (rofe’), “doctor” (IBHS 614-15 §37.2a). In terms of its feminine ending with a male referent, Joüon 1:266-67 §89.b suggests that it is intensive, e.g., מוֹדַעַת (moda’at) “close relative” from מוֹדָע (moda’) “kinsman.” The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat “a great narrator” from rawi “narrator” (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So קֹהֶלֶת may mean “the leader/teacher of the assembly” from the noun קָהָל. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., סֹפֶרֶת (soferet), “scribe”; פֹּכֶרֶת (pokheret), “gazelle-catcher”; פֶּחָה (pekhah), “provincial governor”; and פְּרָעוֹת (pÿra’ot), “princes” (GKC 393 §122.r). Occasionally, a professional name later became a personal name, e.g., the title סֹפֶרֶת (“scribe”) became the name “Sophereth” (Ezra 2:55; Neh 7:57), פֹּכֶרֶת (“gazelle-catcher”) became “Pokereth” (Ezra 2:57; Neh 7:59), and perhaps קֹהֶלֶת (“assembler”) became the surname “Qoheleth” (HALOT 926 s.v. פֹּכֶרֶת הַצְּבָיִים). Many translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt), “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB), “the Teacher” (NIV, NRSV), “the Leader of the Assembly” (NIV margin), “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).

[1:1]  sn The verbal root קהל means “to assemble; to summon” (HALOT 1078-79 s.v. קהל). It is used of assembling or summoning various groups of people: “all Israel” (1 Chr 13:5; 15:3), “the elders of Israel” (1 Kgs 8:1; 2 Chr 5:2), all the elders of their tribes” (Deut 31:28), “all the princes of Israel” (1 Chr 28:1), “your tribes” (Deut 31:28), “all the house of Judah” (1 Kgs 12:21; 2 Chr 11:1), “the people” (Deut 4:10; 31:12), “the whole congregation” (Lev 8:3; Num 1:18; 16:19; 20:8), “all the congregation of the sons of Israel” (Exod 35:1; Num 8:9), “the assembly” (Num 10:7; 20:10), and “your assembly” (Ezek 38:13). The verb is often used in reference to summoning/assembling people for a religious occasion (Exod 35:1; Lev 8:3-4; Num 8:9; Deut 4:10; Josh 18:1; 22:12; 1 Kgs 8:1; 2 Chr 5:2-3), a political occasion (2 Sam 20:14), a military occasion (Judg 20:11; 2 Chr 11:1), or a judicial occasion (Job 11:10). The Hiphil stem is used to describe the action of the leader (usually a single individual who possesses/commands authority) summoning the people, e.g., Moses (Exod 35:1; Lev 8:3; Num 20:10), Moses and Aaron (Num 1:18), Korah (Num 16:19), King David (1 Chr 13:5; 15:3; 28:1), King Solomon (1 Kgs 8:1; 12:21; 2 Chr 5:2), and King Rehoboam (2 Chr 11:1). In almost every case, he who assembles the people is a person invested with authority; he makes a public proclamation or leads the nation in an important action. The Niphal stem is most often used to describe the people assembling at the direction of the leader (e.g., Lev 8:4; Josh 18:1; 22:12; 1 Kgs 8:2; 2 Chr 5:3). The root קהל is a denominative derived from the noun קָהָל (qahal, “assembly, contingent”; HALOT 1079-80 s.v. קָהָל). The noun has numerous referents: the congregated nation as a whole in the wilderness, assembled for ceremonies and instruction (Exod 16:3; Lev 4:13, 21; 16:17, 33; Num 10:7; 14:5; 15:15; 16:3; 17:12; 19:20; 20:4, 6, 10, 12; Deut 9:10; 10:4; 18:16); the congregation of Israel assembled for divine worship (Pss 22:23, 26; 26:5; 35:18; 40:10; 107:32; 149:1; Lam 1:10); the postexilic community assembled to hear the Torah and instruction (Neh 13:1); a military contingent assembled for warfare (Num 16:3; 20:4; Judg 20:2; 21:5, 8; 1 Sam 17:47; 2 Chr 28:14); people summoned to court (Ezek 16:40; 23:46-47); judicial authorities (Jer 26:17; Prov 5:14; 26:26; Sir 7:7). The term is often used as a designation for Israel: “the assembly of Israel” (Lev 16:17; Deut 31:30; Josh 8:35; 1 Kgs 8:14, 22, 55; 12:3; 2 Chr 6:3, 12-13; Sir 50:13, 20), “the assembly of the congregation” (Exod 12:6); “the assembly of the congregation of the sons of Israel” (Num 14:5), and “the assembly of God” (Neh 13:1). The related noun קְהִלָּה (qÿhillah) means “assembly, community” (HALOT 1080 s.v. קְהִלָּה), e.g., in the idiom נָתַן קְהִלָּה (natan qÿhillah) “to hold an assembly”: “I called a great assembly to deal with them” (Neh 5:7).

[1:1]  ¹⁰⁶ tn Heb “son of David” or “a son of David.”

[1:1]  ¹⁰⁷ sn While 1:1 says only “king in Jerusalem” (מֶלֶךְ בִּירוּשָׁלָםִ, melekh birushalayim), 1:12 adds “king over Israel in Jerusalem” (בִּירוּשָׁלָםִ מֶלֶךְ עַל־יִשְׂרָאֵל, melekh ’al-yisra’el birushalayim). The LXX adds “Israel” in 1:1 to harmonize with 1:12; however, the MT makes sense as it stands. Apart from David, only Solomon was “king over Israel in Jerusalem” – unless the term “Israel” (יִשְׂרָאֵל, yisra’el) in 1:12 is used for Judah or the postexilic community. Solomon would fit the description of the author of this book, who is characterized by great wisdom (1:13, 16), great wealth (2:8), numerous servants (2:7), great projects (2:4-6), and the collection, editing and writings of many proverbs (12:9-10). All of this generally suggests Solomonic authorship. However, many scholars deny Solomonic authorship on the basis of linguistic and historical arguments.

[1:1]  ¹⁰⁸ sn The form of the title is typical: (1) “the words of [the writer],” (2) his family name or name of his father, and (3) his social/political position in Israel (e.g., Prov 22:17; 24:23; 30:1; 31:1). Sometimes, the writer’s qualifications are given in the introduction to an OT book (e.g., Jer 1:1; Amos 1:1). Qoheleth lists his qualifications at the end of the book (12:9-12).

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