Kejadian 29:1-35

The Marriages of Jacob

29:1 So Jacob moved on ¹  and came to the land of the eastern people. ²  29:2 He saw ³  in the field a well with ⁴  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ⁵  a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds ⁶  would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.

29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson ⁷  of Nahor?” “We know him,” ⁸  they said. 29:6 “Is he well?” ⁹  Jacob asked. They replied, “He is well. ¹⁰  Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob ¹¹  said, “Since it is still the middle of the day, ¹²  it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” ¹³  29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water ¹⁴  the sheep.”

29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. ¹⁵  29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ¹⁶  and the sheep of his uncle Laban, he ¹⁷  went over ¹⁸  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ¹⁹  29:11 Then Jacob kissed Rachel and began to weep loudly. ²⁰  29:12 When Jacob explained ²¹  to Rachel that he was a relative of her father ²²  and the son of Rebekah, she ran and told her father. 29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob ²³  told Laban how he was related to him. ²⁴  29:14 Then Laban said to him, “You are indeed my own flesh and blood.” ²⁵  So Jacob ²⁶  stayed with him for a month. ²⁷ 

29:15 Then Laban said to Jacob, “Should you work ²⁸  for me for nothing because you are my relative? ²⁹  Tell me what your wages should be.” 29:16 (Now Laban had two daughters; ³⁰  the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, ³¹  but Rachel had a lovely figure and beautiful appearance.) ³²  29:18 Since Jacob had fallen in love with ³³  Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. ³⁴  Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. ³⁵  But they seemed like only a few days to him ³⁶  because his love for her was so great. ³⁷ 

29:21 Finally Jacob said ³⁸  to Laban, “Give me my wife, for my time of service is up. ³⁹  I want to have marital relations with her.” ⁴⁰  29:22 So Laban invited all the people ⁴¹  of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah ⁴²  to Jacob, ⁴³  and Jacob ⁴⁴  had marital relations with her. ⁴⁵  29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) ⁴⁶ 

29:25 In the morning Jacob discovered it was Leah! ⁴⁷  So Jacob ⁴⁸  said to Laban, “What in the world have you done to me! ⁴⁹  Didn’t I work for you in exchange for Rachel? Why have you tricked ⁵⁰  me?” 29:26 “It is not our custom here,” ⁵¹  Laban replied, “to give the younger daughter in marriage ⁵²  before the firstborn. 29:27 Complete my older daughter’s bridal week. ⁵³  Then we will give you the younger one ⁵⁴  too, in exchange for seven more years of work.” ⁵⁵ 

29:28 Jacob did as Laban said. ⁵⁶  When Jacob ⁵⁷  completed Leah’s bridal week, ⁵⁸  Laban gave him his daughter Rachel to be his wife. ⁵⁹  29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) ⁶⁰  29:30 Jacob ⁶¹  had marital relations ⁶²  with Rachel as well. He loved Rachel more than Leah, so he worked for Laban ⁶³  for seven more years. ⁶⁴ 

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, ⁶⁵  he enabled her to become pregnant ⁶⁶  while Rachel remained childless. 29:32 So Leah became pregnant ⁶⁷  and gave birth to a son. She named him Reuben, ⁶⁸  for she said, “The Lord has looked with pity on my oppressed condition. ⁶⁹  Surely my husband will love me now.”

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ⁷⁰  he gave me this one too.” So she named him Simeon. ⁷¹ 

29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, ⁷²  because I have given birth to three sons for him.” That is why he was named Levi. ⁷³ 

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ⁷⁴  Then she stopped having children.

Kejadian 2:13

2:13 The name of the second river is Gihon; it runs through ⁷⁵  the entire land of Cush. ⁷⁶ 

Yohanes 6:29

6:29 Jesus replied, ⁷⁷  “This is the deed ⁷⁸  God requires ⁷⁹  – to believe in the one whom he ⁸⁰  sent.”

Kisah Para Rasul 11:18

11:18 When they heard this, ⁸¹  they ceased their objections ⁸²  and praised ⁸³  God, saying, “So then, God has granted the repentance ⁸⁴  that leads to life even to the Gentiles.” ⁸⁵ 

Kisah Para Rasul 16:14

16:14 A ⁸⁶  woman named Lydia, a dealer in purple cloth ⁸⁷  from the city of Thyatira, ⁸⁸  a God-fearing woman, listened to us. ⁸⁹  The Lord opened her heart to respond ⁹⁰  to what Paul was saying.

Roma 8:28-30

8:28 And we know that all things work together ⁹¹  for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁹²  would be the firstborn among many brothers and sisters. ⁹³  8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Efesus 2:4-10

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! ⁹⁴  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages ⁹⁵  the surpassing wealth of his grace in kindness toward ⁹⁶  us in Christ Jesus. 2:8 For by grace you are saved ⁹⁷  through faith, ⁹⁸  and this is not from yourselves, it is the gift of God; 2:9 it is not from ⁹⁹  works, so that no one can boast. ¹⁰⁰  2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ¹⁰¹ 

Kolose 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ¹⁰²  faith in the power ¹⁰³  of God who raised him from the dead.

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ¹⁰⁴  and for those in Laodicea, and for those who have not met me face to face. ¹⁰⁵ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁰⁶  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:2

1:2 to the saints, the faithful ¹⁰⁷  brothers and sisters ¹⁰⁸  in Christ, at Colossae. Grace and peace to you ¹⁰⁹  from God our Father! ¹¹⁰ 

Kolose 2:13-14

2:13 And even though you were dead in your ¹¹¹  transgressions and in the uncircumcision of your flesh, he nevertheless ¹¹²  made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed ¹¹³  what was against us, a certificate of indebtedness ¹¹⁴  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Titus 3:4-6

3:4 ¹¹⁵  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 ¹¹⁶  through Jesus Christ our Savior.

Ibrani 13:20-21

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ, 13:21 equip you with every good thing to do his will, working in us ¹¹⁷  what is pleasing before him through Jesus Christ, to whom be glory forever. ¹¹⁸  Amen.

Yakobus 1:16-18

1:16 Do not be led astray, my dear brothers and sisters. ¹¹⁹  1:17 All generous giving and every perfect gift ¹²⁰  is from above, coming down ¹²¹  from the Father of lights, with whom there is no variation or the slightest hint of change. ¹²²  1:18 By his sovereign plan he gave us birth ¹²³  through the message of truth, that we would be a kind of firstfruits of all he created.

Yakobus 1:1

Salutation

1:1 From James, ¹²⁴  a slave ¹²⁵  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ¹²⁶  Greetings!

Pengkhotbah 1:2-3

Introduction: Utter Futility

1:2 “Futile! Futile!” laments ¹²⁷  the Teacher, ¹²⁸ 

“Absolutely futile! ¹²⁹  Everything ¹³⁰  is futile!” ¹³¹ 

Futility Illustrated from Nature

1:3 What benefit ¹³²  do people ¹³³  get from all the effort

which ¹³⁴  they expend ¹³⁵  on earth? ¹³⁶ 

[29:1]  ¹ tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.

[29:1]  ² tn Heb “the land of the sons of the east.”

[29:2]  ³ tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  ⁴ tn Heb “and look, there.”

[29:2]  ⁵ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[29:3]  ⁶ tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[29:5]  ⁷ tn Heb “son.”

[29:5]  ⁸ tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.

[29:6]  ⁹ tn Heb “and he said to them, ‘Is there peace to him?’”

[29:6]  ¹⁰ tn Heb “peace.”

[29:7]  ¹¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:7]  ¹² tn Heb “the day is great.”

[29:7]  ¹³ tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.

[29:8]  ¹⁴ tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[29:9]  ¹⁵ tn Heb “was a shepherdess.”

[29:10]  ¹⁶ tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ¹⁷ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ¹⁸ tn Heb “drew near, approached.”

[29:10]  ¹⁹ tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[29:11]  ²⁰ tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.

[29:12]  ²¹ tn Heb “declared.”

[29:12]  ²² tn Heb “that he [was] the brother of her father.”

[29:13]  ²³ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  ²⁴ tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).

[29:14]  ²⁵ tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).

[29:14]  ²⁶ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:14]  ²⁷ tn Heb “a month of days.”

[29:15]  ²⁸ tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.

[29:15]  ²⁹ tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.

[29:16]  ³⁰ tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.

[29:17]  ³¹ tn Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.

[29:17]  ³² tn Heb “and Rachel was beautiful of form and beautiful of appearance.”

[29:18]  ³³ tn Heb “Jacob loved.”

[29:19]  ³⁴ tn Heb “Better my giving her to you than my giving her to another man.”

[29:20]  ³⁵ tn Heb “in exchange for Rachel.”

[29:20]  ³⁶ sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  ³⁷ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[29:21]  ³⁸ tn Heb “and Jacob said.”

[29:21]  ³⁹ tn Heb “my days are fulfilled.”

[29:21]  ⁴⁰ tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).

[29:22]  ⁴¹ tn Heb “men.”

[29:23]  ⁴² tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”

[29:23]  sn His daughter Leah. Laban’s deception of Jacob by giving him the older daughter instead of the younger was God’s way of disciplining the deceiver who tricked his older brother. D. Kidner says this account is “the very embodiment of anti-climax, and this moment a miniature of man’s disillusion, experienced from Eden onwards” (Genesis [TOTC], 160). G. von Rad notes, “That Laban secretly gave the unloved Leah to the man in love was, to be sure, a monstrous blow, a masterpiece of shameless treachery…It was certainly a move by which he won for himself far and wide the coarsest laughter” (Genesis [OTL], 291).

[29:23]  ⁴³ tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ⁴⁴ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ⁴⁵ tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:24]  ⁴⁶ tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.

[29:25]  ⁴⁷ tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[29:25]  ⁴⁸ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ⁴⁹ tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

[29:25]  ⁵⁰ sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

[29:26]  ⁵¹ tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[29:26]  ⁵² tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[29:27]  ⁵³ tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.

[29:27]  sn Bridal week. An ancient Hebrew marriage ceremony included an entire week of festivities (cf. Judg 14:12).

[29:27]  ⁵⁴ tn Heb “this other one.”

[29:27]  ⁵⁵ tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”

[29:27]  sn In exchange for seven more years of work. See C. H. Gordon, “The Story of Jacob and Laban in the Light of the Nuzi Tablets,” BASOR 66 (1937): 25-27; and J. Van Seters, “Jacob’s Marriages and Ancient Near Eastern Customs: A Reassessment,” HTR 62 (1969): 377-95.

[29:28]  ⁵⁶ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ⁵⁷ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ⁵⁸ tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  ⁵⁹ tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[29:29]  ⁶⁰ tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”

[29:30]  ⁶¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:30]  ⁶² tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:30]  ⁶³ tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.

[29:30]  ⁶⁴ tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”

[29:31]  ⁶⁵ tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.

[29:31]  ⁶⁶ tn Heb “he opened up her womb.”

[29:32]  ⁶⁷ tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  ⁶⁸ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

[29:32]  ⁶⁹ tn Heb “looked on my affliction.”

[29:32]  sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the Lord has “looked” with pity on her oppressed condition. See further S. R. Driver, Genesis, 273.

[29:33]  ⁷⁰ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ⁷¹ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[29:34]  ⁷² tn Heb “will be joined to me.”

[29:34]  ⁷³ sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.

[29:35]  ⁷⁴ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[2:13]  ⁷⁵ tn Heb “it is that which goes around.”

[2:13]  ⁷⁶ sn Cush. In the Bible the Hebrew word כּוּשׁ (kush, “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.

[6:29]  ⁷⁷ tn Grk “answered and said to them.”

[6:29]  ⁷⁸ tn Grk “the work.”

[6:29]  ⁷⁹ tn Grk “This is the work of God.”

[6:29]  ⁸⁰ tn Grk “that one” (i.e., God).

[11:18]  ⁸¹ tn Grk “these things.”

[11:18]  ⁸² tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁸³ tn Or “glorified.”

[11:18]  ⁸⁴ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁸⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[16:14]  ⁸⁶ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:14]  ⁸⁷ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁸⁸ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁸⁹ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁹⁰ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[8:28]  ⁹¹ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:29]  ⁹² tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[2:5]  ⁹⁴ 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”).

[2:7]  ⁹⁵ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ⁹⁶ tn Or “upon.”

[2:8]  ⁹⁷ tn See note on the same expression in v. 5.

[2:8]  ⁹⁸ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[2:9]  ⁹⁹ tn Or “not as a result of.”

[2:9]  ¹⁰⁰ tn Grk “lest anyone should boast.”

[2:10]  ¹⁰¹ tn Grk “so that we might walk in them” (or “by them”).

[2:10]  sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.

[2:12]  ¹⁰² tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ¹⁰³ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:1]  ¹⁰⁴ tn Or “I want you to know how hard I am working for you…”

[2:1]  ¹⁰⁵ tn Grk “as many as have not seen my face in the flesh.”

[1:3]  ¹⁰⁶ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:2]  ¹⁰⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁰⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁰⁹ tn Or “Grace to you and peace.”

[1:2]  ¹¹⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:13]  ¹¹¹ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ¹¹² tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[2:14]  ¹¹³ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ¹¹⁴ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[3:4]  ¹¹⁵ 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]  ¹¹⁶ tn Or “on us richly.”

[13:21]  ¹¹⁷ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ¹¹⁸ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

[1:16]  ¹¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ¹²⁰ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ¹²¹ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ¹²² tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:18]  ¹²³ tn Grk “Having willed, he gave us birth.”

[1:1]  ¹²⁴ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹²⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹²⁶ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[1:2]  ¹²⁷ tn Heb “says.”

[1:2]  ¹²⁸ sn See the note on “Teacher” in v. 1.

[1:2]  ¹²⁹ tn Heb “futility of futilities.” The phrase “absolutely futile” (הֲבֵל הֲבָלִים, havel havalim) is a superlative genitive construction (GKC 431 §133.i). When a plural genitive follows a singular construct noun of the same root, it indicates the most outstanding example of the person or thing described. Examples: קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim, “holy of holies”), i.e., “the most holy place” (Exod 26:33); שִׁיר הַשִּׁירִים (shir hashirim, “song of songs”), i.e., “the most excellent song” (Song 1:1); אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הַאֱדֹנִים (’elohe ha’elohim va’adone ha’edonim, “the God of gods and Lord of lords”), i.e., “the highest God and the supreme Lord” (Deut 10:17). See also R. J. Williams, Hebrew Syntax, 17-18, §80; IBHS 154 §9.5.3j.

[1:2]  ¹³⁰ tn Although כֹּל (kol, “everything, all”) is often used in an absolute or comprehensive sense (BDB 481 s.v. כֹּל 1), it is frequently used as a synecdoche of the general for the specific, that is, its sense is limited contextually to the topic at hand (BDB 482 s.v. 2). This is particularly true of הַכֹּל (hakkol, BDB 482 s.v. 2.b) in which the article particularizes or limits the referent to the contextual or previously mentioned topic (e.g., Gen 16:12; 24:1; Exod 29:24; Lev 1:9, 13; 8:27; Deut 2:36; Josh 11:19 [see 2 Sam 19:31; 1 Kgs 14:26 = 2 Chr 12:9]; 21:43; 1 Sam 30:19; 2 Sam 17:3; 23:5; 24:23; 1 Kgs 6:18; 2 Kgs 24:16; Isa 29:11; 65:8; Jer 13:7, 10; Ezek 7:14; Pss 14:3; 49:18; 1 Chr 7:5; 28:19; 29:19; 2 Chr 28:6; 29:28; 31:5; 35:7; 36:17-18; Ezra 1:11; 2:42; 8:34-35; 10:17; Eccl 5:8). Thus, “all” does not always mean “all” in an absolute sense or universally in comprehension. In several cases the context limits its reference to two classes of objects or issues being discussed, so הַכֹּל means “both” (e.g., 2:14; 3:19: 9:1, 2). Thus, הַכֹּל refers only to what Qoheleth characterizes as “futile” (הֶבֶל, hevel) in the context. Qoheleth does not mean that everything in an absolute, all-encompassing sense is futile. For example, the sovereign work of God is not “futile” (3:1–4:3); fearing God is not “futile” (2:26; 3:14-15; 11:9–12:1, 9, 13-14); and enjoying life as a righteous person under the blessing of God is not “futile” (2:24-26; 11:9-10). Only those objects or issues that are contextually placed under כֹּל are designated as “futile” (הֶבֶל). The context of 1:3-15 suggests that 1:2 refers to the futility of secular human endeavor. The content and referent of 1:3-15 determines the referent of הַכֹּל in 1:2.

[1:2]  ¹³¹ tn The term הֶבֶל (hevel, “futile”) is repeated five times within the eight words of this verse for emphasis. The noun הֶבֶל is the key word in Ecclesiastes. The root is used in two ways in the OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath” or “wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to metaphorical senses: (1) breath/vapor/wind is nonphysical, evanescent, and lacks concrete substance thus, the connotation “unsubstantial” (Jer 10:15; 16:19; 51:18), “profitless” or “fruitless” (Ps 78:33; Prov 13:11), “worthless” (2 Kgs 17:15; Jer 2:5; 10:3), “pointless” (Prov 21:6), “futile” (Lam 4:17; Eccl 1:2, 14; 2:1, 14-15), (2) breath/vapor/wind is transitory and fleeting – thus, the connotation “fleeting” or “transitory” (Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16) and (3) breath/vapor/wind cannot be seen thus, the idea of “obscure,” “dark,” “difficult to understand,” “enigmatic” (Eccl 11:10). See HALOT 236-37 s.v. I הֶבֶל; BDB 210-11 s.v. I הֶבֶל. The metaphorical sense is used with the following synonyms: תֹּהוּ (tohu, “empty, vanity”; Isa 49:4), רִיק (riq, “profitless, useless”; Isa 30:7; Eccl 6:11), and לֹא הוֹעִיל (lo’ ho’il, “worthless, profitless”; Is 30:6; 57:12; Jer 16:19). It is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) and life (6:12; 7:15; 9:9), which are “transitory” or “fleeting.” The most common parallels to הֶבֶל in Ecclesiastes are the phrases “chasing after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) in 2:11, 17, 26; 7:14 and “what profit?” (מַה־יִּתְרוֹן, mah-yyitron) or “no profit” (אֵין יִתְרוֹן, ’en yitron) in 2:11; 3:19; 6:9. It is used in reference to enigmas in life (6:2; 8:10, 14) and to the future which is obscure (11:8). It is often used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Because the concrete picture of the “wind” lends itself to the figurative connotation “futile,” the motto “This is futile” (זֶה הֶבֶל, zeh hevel) is often used with the metaphor, “like striving after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) – a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9). Although it is the key word in Ecclesiastes, it should not be translated the same way in every place.

[1:2]  sn The motto Everything is futile! is the theme of the book. Its occurs at the beginning (1:2) and end of the book (12:8), forming an envelope structure (inclusio). Everything described in 1:2–12:8 is the supporting proof of the thesis of 1:2. With few exceptions (e.g., 2:24-26; 3:14-15; 11:9-12:1, 9), everything described in 1:2–12:8 is characterized as “futile” (הֶבֶל, hevel).

[1:3]  ¹³² tn The term “profit” (יֹתְרוֹן, yotÿron) is used in Ecclesiastes to evaluate the ultimate benefit/effects of human activities, as is טוֹב (tov, “good, worthwhile”) as well (e.g., 2:1, 3). While some relative advantage/profit is recognized (e.g., light over darkness, and wisdom over folly), Qoheleth denies the ultimate advantage of all human endeavors (e.g., 2:11, 15).

[1:3]  ¹³³ tn Heb “the man.” The Hebrew term could be used here in a generic sense, referring to the typical man (hence, “a man”). However, it is more likely that the form is collective and that humankind in general is in view (note NIV “man”). Note the reference to “a generation” coming and going in the next verse, as well as v. 13, where the phrase “the sons of man” (= humankind) appears. In this case the singular pronominal suffix and singular verb later in v. 3 reflect grammatical agreement, not individuality.

[1:3]  ¹³⁴ tn The use of the relative pronoun שֶׁ (she, “which”) – rather than the more common אֲשֶׁר (’asher, “which”) – is a linguistic feature that is often used to try to date the Book of Ecclesiastes. Noting that שֶׁ is the dominant relative pronoun in Mishnaic Hebrew and that אֲשֶׁר does not appear as frequently (Jastrow 130 s.v. אֲשֶׁר), many scholars conclude that אֲשֶׁר is early and שֶׁ is late. They conclude that the use of שֶׁ in Ecclesiastes points to a late date for the book. However, as Samuel-Kings suggest, the שֶׁ versus אֲשֶׁר phenomena may simply be a dialectical issue: אֲשֶׁר is commonly used in the south, and שֶׁ in the north. The use of שֶׁ in Ecclesiastes may indicate that the book was written in a northern rather than a southern province, not that it is a late book. This is supported from related Akkadian terms which occur in texts from the same periods: אֲשֶׁר is related to asru (“place”) and שֶׁ is related to sa (“what”).

[1:3]  ¹³⁵ sn The Hebrew root עָמָל, (’amal, “toil”) is repeated here for emphasis: “What gain does anyone have in his toil with which he toils.” For all his efforts, man’s endeavors and secular achievements will not produce anything of ultimate value that will radically revolutionize anything in the world. The term “toil” is used in a pejorative sense to emphasize that the only thing that man obtains ultimately from all his efforts is weariness and exhaustion. Due to sin, mankind has been cursed with the futility of his labor that renders work a “toilsome” task (Gen 3:17-19). Although it was not yet revealed to Qoheleth, God will one day deliver the redeemed from this plight in the future kingdom when man’s labor will no longer be toilsome, but profitable, fulfilling, and enjoyable (Isa 65:17-23).

[1:3]  ¹³⁶ tn Heb “under the sun.”

[1:3]  sn This rhetorical question expects a negative answer: “Man has no gain in all his toil.” Ecclesiastes often uses rhetorical questions in this manner (e.g., 2:2; 3:9; 6:8, 11, 12; see E. W. Bullinger, Figures of Speech, 949).