Kejadian 16:1-16
Konteks16:1 Now Sarai, 1 Abram’s wife, had not given birth to any children, 2 but she had an Egyptian servant 3 named Hagar. 4 16:2 So Sarai said to Abram, “Since 5 the Lord has prevented me from having children, have sexual relations with 6 my servant. Perhaps I can have a family by her.” 7 Abram did what 8 Sarai told him.
16:3 So after Abram had lived 9 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 10 to her husband to be his wife. 11 16:4 He had sexual relations with 12 Hagar, and she became pregnant. 13 Once Hagar realized she was pregnant, she despised Sarai. 14 16:5 Then Sarai said to Abram, “You have brought this wrong on me! 15 I allowed my servant to have sexual relations with you, 16 but when she realized 17 that she was pregnant, she despised me. 18 May the Lord judge between you and me!” 19
16:6 Abram said to Sarai, “Since your 20 servant is under your authority, 21 do to her whatever you think best.” 22 Then Sarai treated Hagar 23 harshly, 24 so she ran away from Sarai. 25
16:7 The Lord’s angel 26 found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 27 16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from 28 my mistress, Sarai.”
16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 29 to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, 30 “so that they will be too numerous to count.” 31 16:11 Then the Lord’s angel said to her,
“You are now 32 pregnant
and are about to give birth 33 to a son.
You are to name him Ishmael, 34
for the Lord has heard your painful groans. 35
16:12 He will be a wild donkey 36 of a man.
He will be hostile to everyone, 37
and everyone will be hostile to him. 38
He will live away from 39 his brothers.”
16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 40 for she said, “Here I have seen one who sees me!” 41 16:14 That is why the well was called 42 Beer Lahai Roi. 43 (It is located 44 between Kadesh and Bered.)
16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 45 16:16 (Now 46 Abram was 86 years old 47 when Hagar gave birth to Ishmael.) 48
Kejadian 17:14-16
Konteks17:14 Any uncircumcised male 49 who has not been circumcised in the flesh of his foreskin will be cut off 50 from his people – he has failed to carry out my requirement.” 51
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 52 Sarah 53 will be her name. 17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. 54 Kings of countries 55 will come from her!”
Efesus 1:4-11
Konteks1:4 For 56 he chose us in Christ 57 before the foundation of the world that we may be holy and unblemished 58 in his sight 59 in love. 60 1:5 He did this by predestining 61 us to adoption as his 62 sons 63 through Jesus Christ, according to the pleasure 64 of his will – 1:6 to the praise of the glory of his grace 65 that he has freely bestowed on us in his dearly loved Son. 66 1:7 In him 67 we have redemption through his blood, 68 the forgiveness of our trespasses, according to the riches of his grace 1:8 that he lavished on us in all wisdom and insight. 1:9 He did this when he revealed 69 to us the secret 70 of his will, according to his good pleasure that he set forth 71 in Christ, 72 1:10 toward the administration of the fullness of the times, to head up 73 all things in Christ – the things in heaven 74 and the things on earth. 75 1:11 In Christ 76 we too have been claimed as God’s own possession, 77 since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will
Efesus 2:2-5
Konteks2:2 in which 78 you formerly lived 79 according to this world’s present path, 80 according to the ruler of the kingdom 81 of the air, the ruler of 82 the spirit 83 that is now energizing 84 the sons of disobedience, 85 2:3 among whom 86 all of us 87 also 88 formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath 89 even as the rest… 90
2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! 91 –
Titus 3:3-7
Konteks3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 92 But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure 93 through Jesus Christ our Savior. 3:7 And so, 94 since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” 95
Titus 3:1
Konteks3:1 Remind them to be subject to rulers and 96 authorities, to be obedient, to be ready for every good work.
Pengkhotbah 2:9-12
Konteks2:9 So 97 I was far wealthier 98 than all my predecessors in Jerusalem,
yet I maintained my objectivity: 99
2:10 I did not restrain myself from getting whatever I wanted; 100
I did not deny myself anything that would bring me pleasure. 101
So all my accomplishments gave me joy; 102
this was my reward for all my effort. 103
2:11 Yet when I reflected on everything I had accomplished 104
and on all the effort that I had expended to accomplish it, 105
I concluded: 106 “All these 107 achievements and possessions 108 are ultimately 109 profitless 110 –
like chasing the wind!
There is nothing gained 111 from them 112 on earth.” 113
2:12 Next, I decided to consider 114 wisdom, as well as foolish behavior and ideas. 115
For what more can the king’s successor do than what the king 116 has already done?
Pengkhotbah 4:3
Konteks4:3 But better than both is the one who has not been born 117
and has not seen the evil things that are done on earth. 118
Pengkhotbah 4:1
Konteks4:1 So 119 I again considered 120 all the oppression 121 that continually occurs 122 on earth. 123
This is what I saw: 124
The oppressed 125 were in tears, 126 but no one was comforting them;
no one delivers 127 them from the power of their oppressors. 128
Yohanes 3:12
Konteks3:12 If I have told you people 129 about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? 130
Yohanes 3:1
Konteks3:1 Now a certain man, a Pharisee 131 named Nicodemus, who was a member of the Jewish ruling council, 132
Yohanes 5:19-20
Konteks5:19 So Jesus answered them, 133 “I tell you the solemn truth, 134 the Son can do nothing on his own initiative, 135 but only what he sees the Father doing. For whatever the Father 136 does, the Son does likewise. 137 5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.
Wahyu 12:9
Konteks12:9 So 138 that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.
Wahyu 12:17
Konteks12:17 So 139 the dragon became enraged at the woman and went away to make war on the rest of her children, 140 those who keep 141 God’s commandments and hold to 142 the testimony about Jesus. 143 (12:18) And the dragon 144 stood 145 on the sand 146 of the seashore. 147
Wahyu 20:7-9
Konteks20:7 Now 148 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 149 the nations at the four corners of the earth, Gog and Magog, 150 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 151 20:9 They 152 went up 153 on the broad plain of the earth 154 and encircled 155 the camp 156 of the saints and the beloved city, but 157 fire came down from heaven and devoured them completely. 158
[16:1] 1 tn The disjunctive clause signals the beginning of a new episode in the story.
[16:1] 2 sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.
[16:1] 3 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
[16:1] 4 sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)
[16:2] 5 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
[16:2] 6 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
[16:2] sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.
[16:2] 7 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
[16:2] 8 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
[16:2] sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
[16:3] 9 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.
[16:3] 10 tn Heb “the Egyptian, her female servant.”
[16:3] 11 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.
[16:4] 12 tn Heb “entered to.” See the note on the same expression in v. 2.
[16:4] 13 tn Or “she conceived” (also in v. 5)
[16:4] 14 tn Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל (qalal) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.
[16:5] 15 tn Heb “my wrong is because of you.”
[16:5] 16 tn Heb “I placed my female servant in your bosom.”
[16:5] 18 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
[16:5] 19 tn Heb “me and you.”
[16:5] sn May the
[16:6] 20 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”
[16:6] 21 tn Heb “in your hand.”
[16:6] 22 tn Heb “what is good in your eyes.”
[16:6] 23 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.
[16:6] 24 tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”
[16:6] 25 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.
[16:7] 26 tn Heb “the messenger of the
[16:7] 27 tn Heb “And the angel of the
[16:8] 28 tn Heb “from the presence of.”
[16:9] 29 tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.
[16:10] 30 tn Heb “The
[16:10] 31 tn Heb “cannot be numbered because of abundance.”
[16:11] 32 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
[16:11] 33 tn The active participle refers here to something that is about to happen.
[16:11] 34 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”
[16:11] 35 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.
[16:11] sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.
[16:12] 36 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.
[16:12] 37 tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.
[16:12] 38 tn Heb “And the hand of everyone will be against him.”
[16:12] 39 tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).
[16:13] 40 tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).
[16:13] 41 tn Heb “after one who sees me.”
[16:13] sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.
[16:14] 42 tn The verb does not have an expressed subject and so is rendered as passive in the translation.
[16:14] 43 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.
[16:14] 44 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.
[16:15] 45 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”
[16:15] sn Whom Abram named Ishmael. Hagar must have informed Abram of what the angel had told her. See the note on the name “Ishmael” in 16:11.
[16:16] 46 tn The disjunctive clause gives information that is parenthetical to the narrative.
[16:16] 47 tn Heb “the son of eighty-six years.”
[16:16] 48 tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.
[17:14] 49 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 50 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
[17:14] sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.
[17:14] 51 tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:15] 52 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 53 sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.
[17:16] 54 tn Heb “she will become nations.”
[1:4] 56 tn Grk “just as.” Eph 1:3-14 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. καθώς 3).
[1:4] 58 sn The Greek word translated unblemished (ἀμώμους, amwmous) is often used of an acceptable paschal lamb. Christ, as our paschal lamb, is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).
[1:4] 60 tn The prepositional phrase ἐν ἀγάπῃ (en agaph, “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4, or (3) “by predestining” in v. 5. If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers, but it could be considered slightly redundant in that God’s predestination itself proves his love.
[1:5] 61 tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).
[1:5] sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).
[1:5] 62 tn Grk “to himself” after “through Jesus Christ.”
[1:5] 63 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”
[1:5] sn Adoption as his sons is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as sons of God. The adoption is both a future reality, and in some sense, already true. To be adopted as a son means to have the full rights of an heir. Thus, although in the ancient world, only boys could be adopted as sons, in God’s family all children – both male and female – are adopted.
[1:5] 64 tn Or “good pleasure.”
[1:6] 65 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
[1:6] 66 tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.
[1:6] sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.
[1:7] 67 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
[1:7] 68 sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.
[1:9] 69 tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
[1:9] 70 tn Or “mystery.” In the NT μυστήριον (musthrion) refers to a divine secret previously undisclosed.
[1:9] 71 tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.
[1:9] 72 tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.
[1:9] sn In Christ. KJV has “in himself” as though the antecedent were God the Father. Although possible, the notion of the verb set forth (Greek προτίθημι, protiqhmi) implies a plan that is carried out in history (cf. Rom 1:13; 3:25) and thus more likely refers to Christ.
[1:10] 73 tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).
[1:10] 74 tn Grk “the heavens.”
[1:10] 75 sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”) – again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”
[1:11] 76 tn Grk “in whom,” as a continuation of the previous verse.
[1:11] 77 tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.
[1:11] sn God’s own possession. Although God is not mentioned explicitly in the Greek text, it is clear from the context that he has chosen believers for himself. Just as with the nation Israel, the church is God’s chosen portion or possession (cf. Deut 32:8-9).
[2:2] 78 sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.
[2:2] sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.
[2:2] 80 tn Or possibly “Aeon.”
[2:2] sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).
[2:2] 81 tn Grk “domain, [place of] authority.”
[2:2] 82 tn Grk “of” (but see the note on the word “spirit” later in this verse).
[2:2] 83 sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).
[2:2] 85 sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.
[2:3] 86 sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).
[2:3] 89 sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”
[2:3] 90 sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.
[2:5] 91 tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).
[3:4] 92 tn Verses 4-7 are set as poetry in NA26/NA27. These verses probably constitute the referent of the expression “this saying” in v. 8.
[3:6] 93 tn Or “on us richly.”
[3:7] 94 tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”
[3:7] 95 tn Grk “heirs according to the hope of eternal life.”
[3:1] 96 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[2:9] 97 tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.
[2:9] 98 tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).
[2:9] 99 tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.
[2:10] 100 tn Heb “all which my eyes asked for, I did not withhold from them.”
[2:10] 101 tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.
[2:10] 102 tn Heb “So my heart was joyful from all my toil.”
[2:10] 103 tn Heb “and this was my portion from all my toil.”
[2:11] 104 tn Heb “all my works that my hands had done.”
[2:11] 105 tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (’amal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.
[2:11] 107 tn The term הַכֹּל (hakkol, “everything” or “all”) must be qualified and limited in reference to the topic that is dealt with in 2:4-11. This is an example of synecdoche of general for the specific; the general term “all” is used only in reference to the topic at hand. This is clear from the repetition of כֹּל (kol, “everything”) and (“all these things”) in 2:11.
[2:11] 108 tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.
[2:11] 109 tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[2:11] 110 tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.
[2:11] 111 tn The noun יִתְרוֹן (yitron, “profit”) has a two-fold range of meanings: (1) “what comes of [something]; result” (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) “profit; advantage” (Eccl 2:13; 10:11); see HALOT 452–53 s.v. יִתְרוֹי. It is derived from the noun יֶתֶר (yeter, “what is left behind; remainder”; HALOT 452 s.v. I יֶתֶר). The related verb יָתַר (yatar) denotes “to be left over; to survive” (Niphal) and “to have left over” (Hiphil); see HALOT 451–52 s.v. יתר. When used literally, יִתְרוֹן refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man’s labor due to death.
[2:11] 112 tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[2:11] 113 tn Heb “under the sun.”
[2:12] 114 tn Heb “and I turned to see.”
[2:12] 115 sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.
[2:12] 116 tc The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd person masculine plural from עָשַׂה [’asah] + 3rd person masculine singular suffix). However, many medieval Hebrew
[4:3] 117 tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[4:3] 118 tn Heb “under the sun.”
[4:1] 119 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.”
[4:1] sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).
[4:1] 120 tn Heb “I turned and I saw.” The 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 וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “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 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.
[4:1] 121 tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).
[4:1] 122 tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).
[4:1] 123 tn Heb “under the sun.”
[4:1] 124 tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).
[4:1] 125 tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.
[4:1] 126 tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).
[4:1] 127 tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).
[4:1] 128 tn Heb “from the hand of their oppressors is power.”
[3:12] 129 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).
[3:12] 130 sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.
[3:1] 131 sn See the note on Pharisees in 1:24.
[3:1] 132 tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).
[5:19] 133 tn Grk “answered and said to them.”
[5:19] 134 tn Grk “Truly, truly, I say to you.”
[5:19] 135 tn Grk “nothing from himself.”
[5:19] 136 tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.
[5:19] 137 sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.
[12:9] 138 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:17] 139 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 140 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 142 tn Grk “and having.”
[12:17] 143 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
[12:17] 144 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 145 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 146 tn Or “sandy beach” (L&N 1.64).
[12:17] 147 sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
[20:7] 148 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 150 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 151 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 152 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 153 tn The shift here to past tense reflects the Greek text.
[20:9] 154 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
[20:9] 155 tn Or “surrounded.”
[20:9] 156 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
[20:9] 157 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 158 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
