Ayub 33:24

33:24 and if ¹  God ²  is gracious to him and says,

‘Spare ³  him from going down

to the place of corruption,

I have found a ransom for him,’ ⁴ 

Mazmur 130:7

130:7 O Israel, hope in the Lord,

for the Lord exhibits loyal love, ⁵ 

and is more than willing to deliver. ⁶ 

Daniel 9:24-26

9:24 “Seventy weeks ⁷  have been determined

concerning your people and your holy city

to put an end to ⁸  rebellion,

to bring sin ⁹  to completion, ¹⁰ 

to atone for iniquity,

to bring in perpetual ¹¹  righteousness,

to seal up ¹²  the prophetic vision, ¹³ 

and to anoint a most holy place. ¹⁴ 

9:25 So know and understand:

From the issuing of the command ¹⁵  to restore and rebuild

Jerusalem ¹⁶  until an anointed one, a prince arrives, ¹⁷ 

there will be a period of seven weeks ¹⁸  and sixty-two weeks.

It will again be built, ¹⁹  with plaza and moat,

but in distressful times.

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ²⁰ 

As for the city and the sanctuary,

the people of the coming prince will destroy ²¹  them.

But his end will come speedily ²²  like a flood. ²³ 

Until the end of the war that has been decreed

there will be destruction.

Zakharia 9:11

9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit.

Zakharia 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ²⁴  of David and the people of Jerusalem ²⁵  to cleanse them from sin and impurity. ²⁶ 

Zakharia 13:7

13:7 “Awake, sword, against my shepherd,

against the man who is my associate,”

says the Lord who rules over all.

Strike the shepherd that the flock may be scattered; ²⁷ 

I will turn my hand against the insignificant ones.

Matius 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ²⁸  for many.”

Matius 26:28

26:28 for this is my blood, the blood ²⁹  of the covenant, ³⁰  that is poured out for many for the forgiveness of sins.

Markus 14:24

14:24 He said to them, “This is my blood, the blood ³¹  of the covenant, ³²  that is poured out for many.

Kisah Para Rasul 20:28

20:28 Watch out for ³³  yourselves and for all the flock of which ³⁴  the Holy Spirit has made you overseers, ³⁵  to shepherd the church of God ³⁶  that he obtained ³⁷  with the blood of his own Son. ³⁸ 

Roma 3:24

3:24 But they are justified ³⁹  freely by his grace through the redemption that is in Christ Jesus.

Roma 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:14

1:14 in whom we have redemption, ⁴¹  the forgiveness of sins.

Kolose 1:1

Salutation

1:1 From Paul, ⁴²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 2:6

2:6 Encourage younger men likewise to be self-controlled, ⁴³ 

Titus 2:14

2:14 He ⁴⁴  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ⁴⁵  who are eager to do good. ⁴⁶ 

Ibrani 9:12-15

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ⁴⁷  eternal redemption. 9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ⁴⁸  9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁴⁹  consciences from dead works to worship the living God.

9:15 And so he is the mediator ⁵⁰  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ⁵¹  since he died ⁵²  to set them free from the violations committed under the first covenant.

Ibrani 9:22

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Ibrani 10:4-12

10:4 For the blood of bulls and goats cannot take away sins. ⁵³  10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

10:7 “Then I said, ‘Here I am: ⁵⁴  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ⁵⁵ 

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ⁵⁶  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ⁵⁷  He does away with ⁵⁸  the first to establish the second. 10:10 By his will ⁵⁹  we have been made holy through the offering of the body of Jesus Christ once for all. 10:11 And every priest stands day after day ⁶⁰  serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest ⁶¹  had offered one sacrifice for sins for all time, he sat down at the right hand ⁶²  of God,

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ⁶³ 

Pengkhotbah 1:18

1:18 For with great wisdom comes ⁶⁴  great frustration;

whoever increases his ⁶⁵  knowledge merely ⁶⁶  increases his ⁶⁷  heartache.

Pengkhotbah 1:1

Title

1:1 The words of the Teacher, ⁶⁸  the son ⁶⁹  of David, king ⁷⁰  in Jerusalem: ⁷¹ 

Pengkhotbah 2:24

Enjoy Work and its Benefits

2:24 There is nothing better for ⁷²  people ⁷³  than ⁷⁴  to eat and drink,

and to find enjoyment ⁷⁵  in their ⁷⁶  work.

I also perceived that this ability to find enjoyment ⁷⁷  comes from God. ⁷⁸ 

Pengkhotbah 3:18

3:18 I also thought to myself, “It is ⁷⁹  for the sake of people, ⁸⁰ 

so God can clearly ⁸¹  show ⁸²  them that they are like animals.

Pengkhotbah 3:1

A Time for All Events in Life

3:1 For everything ⁸³  there is an appointed time, ⁸⁴ 

and an appropriate time ⁸⁵  for every activity ⁸⁶  on earth: ⁸⁷ 

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ⁸⁸ 

Yohanes 4:10

4:10 Jesus answered ⁸⁹  her, “If you had known ⁹⁰  the gift of God and who it is who said to you, ‘Give me some water ⁹¹  to drink,’ you would have asked him, and he would have given you living water.” ⁹² 

Wahyu 5:9

5:9 They were singing a new song: ⁹³ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁹⁴ 

and at the cost of your own blood ⁹⁵  you have purchased ⁹⁶  for God

persons ⁹⁷  from every tribe, language, ⁹⁸  people, and nation.

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ⁹⁹  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

[33:24]  ¹ tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.

[33:24]  ² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:24]  ³ tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).

[33:24]  ⁴ sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.

[130:7]  ⁵ tn Heb “for with the Lord [is] loyal love.”

[130:7]  ⁶ tn Heb “and abundantly with him [is] redemption.”

[9:24]  ⁷ 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]  ⁸ 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]  ⁹ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹⁰ 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]  ¹¹ tn Or “everlasting.”

[9:24]  ¹² 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]  ¹³ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁴ 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.

[9:25]  ¹⁵ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ¹⁷ tn The word “arrives” is added in the translation for clarification.

[9:25]  ¹⁸ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

[9:25]  ¹⁹ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:26]  ²⁰ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ²¹ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ²² tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ²³ sn Flood here is a metaphor for sudden destruction.

[13:1]  ²⁴ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ²⁶ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[13:1]  sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37).

[13:7]  ²⁷ sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively).

[20:28]  ²⁸ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[26:28]  ²⁹ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ³⁰ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[26:28]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[14:24]  ³¹ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ³² tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:24]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[20:28]  ³³ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ³⁴ tn Grk “in which.”

[20:28]  ³⁵ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ³⁶ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ³⁷ tn Or “acquired.”

[20:28]  ³⁸ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[3:24]  ³⁹ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:1]  ⁴⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:14]  ⁴¹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:1]  ⁴² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:6]  ⁴³ tn Or “sensible.”

[2:14]  ⁴⁴ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ⁴⁵ tn Or “a people who are his very own.”

[2:14]  ⁴⁶ tn Grk “for good works.”

[9:12]  ⁴⁷ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:13]  ⁴⁸ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[9:14]  ⁴⁹ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[9:15]  ⁵⁰ 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]  ⁵¹ tn Grk “the promise of the eternal inheritance.”

[9:15]  ⁵² tn Grk “a death having occurred.”

[10:4]  ⁵³ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:7]  ⁵⁴ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ⁵⁵ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:8]  ⁵⁶ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ⁵⁷ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ⁵⁸ tn Or “abolishes.”

[10:10]  ⁵⁹ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:11]  ⁶⁰ tn Or “daily,” “every day.”

[10:12]  ⁶¹ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ⁶² sn An allusion to Ps 110:1.

[10:1]  ⁶³ tn Grk “those who approach.”

[1:18]  ⁶⁴ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁶⁵ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁶⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁶⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:1]  ⁶⁸ 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]  ⁶⁹ tn Heb “son of David” or “a son of David.”

[1:1]  ⁷⁰ 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]  ⁷¹ 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.

[2:24]  ⁷² tn The preposition בְּ (bet) on בָּאָדָם (ba’adam) has been taken in two ways: (1) locative with טוֹב (tov, “good”) in reference to man’s moral nature: “There is nothing [inherently] good in man.” (2) advantage with טוֹב (“good”) in reference to the enjoyment theme of 2:24-26: “There is nothing better for a man than…” (this assumes a comparative מִן, min, on מִשֶׁיֹּאכַל, misheyyo’khal); see text critical note on the word “than” below). The latter is preferred for two reasons: (1) The preposition בְּ is used with a similar idiom in 3:12 in collocation with the particle phrase אִם…כִּי (ki…’im, “except”): “There is nothing better…than to rejoice/be happy” (NASB, NIV). (2) The theme of 2:1-26 focuses on the futility of human toil, concluding that the only real reward that man has in his labor is to find enjoyment in it (e.g., 2:10, 24-26). The section says nothing about man’s inherent sinful nature.

[2:24]  ⁷³ tn Heb “man.”

[2:24]  ⁷⁴ tc The MT reads שֶׁיֹּאכַל (sheyyo’khal, “that he should eat”; Qal imperfect 3rd person masculine singular from אָכַל, ’akhal, “to eat,” with relative pronoun שֶׁ, she, “that”). However, the variant textual tradition of מִשֶּׁיֹּאכַל (misheyyo’khal, “than he should eat” (comparative preposition מִן, min, “than” + Qal imperfect 3rd person masculine singular from אָכַל “to eat”) is reflected in the LXX, Coptic, Syriac, Aramaic Targum, Old Latin, and Jerome. The textual error, an example of haplography, arose from a single writing of מ (mem) from בָּאָדָם מִשֶּׁיֹּאכַל (ba’adam misheyyo’khal). The same idiom appears in the expanded form אִם…כִּי followed by טוֹב…אֵין (’en tov … ki ’im, “there is nothing better for man than …”) in Eccl 3:12; 8:15.

[2:24]  ⁷⁵ tn Heb “to cause his soul to see good.” The idiom רָאָה טוֹב (ra’ah tov, “to see good”) is a metonymy of association, meaning “to find enjoyment” (e.g., 3:13; 5:17; 6:6). In 3:12-13 and 5:17-18 it is in collocation and/or parallelism with בְּ (bet) + שָׂמַח (samakh, “to rejoice in,” or “to find satisfaction or pleasure in” something). Here, it is used in collocation with חוּשׁ (khush, “to enjoy”). The term נַפְשׁוֹ (nafsho, “his soul”) is a metonymy of part (i.e., soul) for the whole (i.e., whole person), e.g., Num 23:10; Judg 16:30; Pss 16:10; 35:13; 103:1 (see E. W. Bullinger, Figures of Speech, 640-41).

[2:24]  ⁷⁶ tn Heb “his.”

[2:24]  ⁷⁷ tn The phrase “ability to find enjoyment” is not in the Hebrew text, but is supplied in the translation for clarity.

[2:24]  ⁷⁸ tn Heb “is from the hand of God.”

[2:24]  sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2).

[3:18]  ⁷⁹ tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:18]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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.”

[3:1]  ⁸³ tn Verse 1 is arranged in an ABB’A’ chiasm (לַכֹּל זְמָן וְעֵת לְכָל־חֵפֶץ, lakkol zÿman vÿ’et lÿkhol-khefets): (A) “for everything”; (B) “a season”; (B’) “a time”; (A’) “for every matter.” The terms “season” (זְמָן, zÿman) and “time” (עֵת, ’et) are parallel. In the light of its parallelism with “every matter” (כָל־חֵפֶץ, khol-khefets), the term “everything” (כָל, khol) must refer to events and situations in life.

[3:1]  ⁸⁴ tn The noun זְמָן (zÿman) denotes “appointed time” or “appointed hour” (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with מועד (“appointed time”), i.e., מועד ירח (“the appointed time of the moon”) parallels זמני חק (“the appointed times of the law”; Sir 43:7). The related verb, a Pual of זָמַן (zaman), means “to be appointed” (HALOT 273 s.v. זְמָן); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I זִמָּה (zimmah, “plan; intention”; Job 17:11; HALOT 272 s.v. I זִמָּה) and מְזִמָּה (mÿzimmah, “purpose; plan; project”), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man’s plan (Isa 5:12); see HALOT 566 s.v. מְזִמָּה; BDB 273 s.v. מְזִמָּה.

[3:1]  sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1).

[3:1]  ⁸⁵ tn The noun עֵת (’et, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has subcategories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time” (Eccl 9:11). Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB s.v. עֵת 2.b). Examples: “the time for rain” (Ezra 10:13), “a time of judgment for the nations” (Ezek 30:3), “an appropriate time for every occasion” (Eccl 3:1), “the time when mountain goats are born” (Job 39:1), “the rain in its season” (Deut 11:14; Jer 5:24), “the time for the harvest” (Hos 2:11; Ps 1:3), “food in its season” (Ps 104:27), “no one knows his hour of destiny” (Eccl 9:12), “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.

[3:1]  ⁸⁶ tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1–4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).

[3:1]  ⁸⁷ tn Heb “under heaven.”

[2:2]  ⁸⁸ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[4:10]  ⁸⁹ tn Grk “answered and said to her.”

[4:10]  ⁹⁰ tn Or “if you knew.”

[4:10]  ⁹¹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ⁹² tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[5:9]  ⁹³ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁹⁴ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁹⁵ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁹⁶ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁹⁷ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁹⁸ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:4]  ⁹⁹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.