Rut 1:18

1:18 When Naomi ¹  realized that Ruth ²  was determined to go with her, she stopped trying to dissuade her. ³ 

Mazmur 55:22

55:22 Throw your burden ⁴  upon the Lord,

and he will sustain you. ⁵ 

He will never allow the godly to be upended. ⁶ 

Mazmur 78:8

78:8 Then they will not be like their ancestors,

who were a stubborn and rebellious generation,

a generation that was not committed

and faithful to God. ⁷ 

Mazmur 78:37

78:37 They were not really committed to him, ⁸ 

and they were unfaithful to his covenant.

Mazmur 112:6

112:6 For he will never be upended;

others will always remember one who is just. ⁹ 

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ¹⁰  without shifting ¹¹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Kolose 2:5

2:5 For though ¹²  I am absent from you in body, I am present with you in spirit, rejoicing to see ¹³  your morale ¹⁴  and the firmness of your faith in Christ.

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ¹⁵  and for those in Laodicea, and for those who have not met me face to face. ¹⁶ 

Kolose 3:3

3:3 for you have died and your life is hidden with Christ in God.

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ¹⁷  firm until the end.

Ibrani 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹⁸  house. ¹⁹ 

Pengkhotbah 3:17-18

3:17 I thought to myself, “God will judge both the righteous and the wicked;

for there is an appropriate time for every activity,

and there is a time of judgment ²⁰  for every deed.

3:18 I also thought to myself, “It is ²¹  for the sake of people, ²² 

so God can clearly ²³  show ²⁴  them that they are like animals.

[1:18]  ¹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:18]  ² tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[1:18]  ³ tn Heb “she ceased speaking to her.” This does not imply that Naomi was completely silent toward Ruth. It simply means that Naomi stopped trying to convince her to go back to Moab (see F. W. Bush, Ruth, Esther [WBC], 84-85).

[55:22]  ⁴ tn The Hebrew noun occurs only here.

[55:22]  ⁵ tn The pronoun is singular; the psalmist addresses each member of his audience individually.

[55:22]  ⁶ tn Heb “he will never allow swaying for the righteous.”

[78:8]  ⁷ tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).

[78:37]  ⁸ tn Heb “and their heart was not firm with him.”

[112:6]  ⁹ tn Heb “for an eternal memorial a just [one] will be.”

[1:23]  ¹⁰ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹¹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[2:5]  ¹² tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

[2:5]  ¹³ tn Grk “rejoicing and seeing.”

[2:5]  ¹⁴ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

[2:1]  ¹⁵ tn Or “I want you to know how hard I am working for you…”

[2:1]  ¹⁶ tn Grk “as many as have not seen my face in the flesh.”

[3:14]  ¹⁷ tn Grk “the beginning of the confidence.”

[3:2]  ¹⁸ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ¹⁹ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[3:17]  ²⁰ tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:18]  ²¹ tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:18]  ²² tn Heb “the sons of man.” The phrase עַל־דִּבְרַת בְּנֵי הָאָדָם (’al-divrat bÿne ha’adam) is handled variously: (1) introduction to the direct discourse: “I said to myself concerning the sons of men” (NASB), (2) direct discourse: “I thought, ‘As for men, God tests them’” (NIV), (3) indirect discourse: “I said in my heart concerning the estate of the sons of men” (KJV), and (4) causal conjunction: “I said, ‘[It is] for the sake of the sons of men.” Since the phrase “sons of men” is contrasted with “animals” the translation “humans” has been adopted.

[3:18]  ²³ tn The meaning of לְבָרָם (lÿvaram, preposition + Qal infinitive construct from בָּרַר, barar, + 3rd person masculine plural suffix) is debated because the root has a broad range of meanings: (1) “to test; to prove; to sift; to sort out” (e.g., Dan 11:35; 12:10); (2) “to choose; to select” (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) “to purge out; to purify” (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) “to cleanse; to polish” (Isa 49:2; 52:11); see HALOT 163 s.v. בָּרַר; BDB 141 s.v. בָּרַר. The meanings “to prove” (Qal), as well as “to cleanse; to polish” (Qal), “to keep clean” (Niphal), and “to cleanse” (Hiphil) might suggest the meaning “to make clear” (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning “to make clear; to prove” is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. בָּרַר). For example, “they make the fact as clear (bright) as a new garment” (b. Ketubbot 46a) and “the claimant must offer clear evidence” (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance “to judge,” while Targum and Vulgate take the nuance “to purge; to purify.” BDB 141 s.v. בָּרַר 4 suggests “to test, prove,” while HALOT 163 s.v. בָּרַר 2 prefers “to select, choose.”

[3:18]  ²⁴ tn The two infinitives לְבָרָם (lÿvaram, “to make it clear to them”) and וְלִרְאוֹת (vÿlir’ot, “and to show”) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: “to clearly show them.”