Kejadian 9:1-29

God’s Covenant with Humankind through Noah

9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth. 9:2 Every living creature of the earth and every bird of the sky will be terrified of you. ¹  Everything that creeps on the ground and all the fish of the sea are under your authority. ²  9:3 You may eat any moving thing that lives. ³  As I gave you ⁴  the green plants, I now give ⁵  you everything.

9:4 But ⁶  you must not eat meat ⁷  with its life (that is, ⁸  its blood) in it. ⁹  9:5 For your lifeblood ¹⁰  I will surely exact punishment, ¹¹  from ¹²  every living creature I will exact punishment. From each person ¹³  I will exact punishment for the life of the individual ¹⁴  since the man was his relative. ¹⁵ 

9:6 “Whoever sheds human blood, ¹⁶ 

by other humans ¹⁷ 

must his blood be shed;

for in God’s image ¹⁸ 

God ¹⁹  has made humankind.”

9:7 But as for you, ²⁰  be fruitful and multiply; increase abundantly on the earth and multiply on it.”

9:8 God said to Noah and his sons, ²¹  9:9 “Look! I now confirm ²²  my covenant with you and your descendants after you ²³  9:10 and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you – every living creature of the earth. ²⁴  9:11 I confirm ²⁵  my covenant with you: Never again will all living things ²⁶  be wiped out ²⁷  by the waters of a flood; ²⁸  never again will a flood destroy the earth.”

9:12 And God said, “This is the guarantee ²⁹  of the covenant I am making ³⁰  with you ³¹  and every living creature with you, a covenant ³²  for all subsequent ³³  generations: 9:13 I will place ³⁴  my rainbow ³⁵  in the clouds, and it will become ³⁶  a guarantee of the covenant between me and the earth. 9:14 Whenever ³⁷  I bring clouds over the earth and the rainbow appears in the clouds, 9:15 then I will remember my covenant with you ³⁸  and with all living creatures of all kinds. ³⁹  Never again will the waters become a flood and destroy ⁴⁰  all living things. ⁴¹  9:16 When the rainbow is in the clouds, I will notice it and remember ⁴²  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

9:17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things ⁴³  that are on the earth.”

The Curse of Canaan

9:18 The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.) ⁴⁴  9:19 These were the sons of Noah, and from them the whole earth was populated. ⁴⁵ 

9:20 Noah, a man of the soil, ⁴⁶  began to plant a vineyard. ⁴⁷  9:21 When he drank some of the wine, he got drunk and uncovered himself ⁴⁸  inside his tent. 9:22 Ham, the father of Canaan, ⁴⁹  saw his father’s nakedness ⁵⁰  and told his two brothers who were outside. 9:23 Shem and Japheth took the garment ⁵¹  and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned ⁵²  the other way so they did not see their father’s nakedness.

9:24 When Noah awoke from his drunken stupor ⁵³  he learned ⁵⁴  what his youngest son had done ⁵⁵  to him. 9:25 So he said,

“Cursed ⁵⁶  be Canaan! ⁵⁷ 

The lowest of slaves ⁵⁸ 

he will be to his brothers.”

9:26 He also said,

“Worthy of praise is ⁵⁹  the Lord, the God of Shem!

May Canaan be the slave of Shem! ⁶⁰ 

9:27 May God enlarge Japheth’s territory and numbers! ⁶¹ 

May he live ⁶²  in the tents of Shem

and may Canaan be his slave!”

9:28 After the flood Noah lived 350 years. 9:29 The entire lifetime of Noah was 950 years, and then he died.

Kejadian 15:16

15:16 In the fourth generation ⁶³  your descendants ⁶⁴  will return here, for the sin of the Amorites has not yet reached its limit.” ⁶⁵ 

Kejadian 16:1

The Birth of Ishmael

16:1 Now Sarai, ⁶⁶  Abram’s wife, had not given birth to any children, ⁶⁷  but she had an Egyptian servant ⁶⁸  named Hagar. ⁶⁹ 

Yohanes 12:26

12:26 If anyone wants to serve me, he must follow ⁷⁰  me, and where I am, my servant will be too. ⁷¹  If anyone serves me, the Father will honor him.

Yohanes 13:14-16

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 13:15 For I have given you an example ⁷²  – you should do just as I have done for you. 13:16 I tell you the solemn truth, ⁷³  the slave ⁷⁴  is not greater than his master, nor is the one who is sent as a messenger ⁷⁵  greater than the one who sent him.

Yohanes 15:15

15:15 I no longer call you slaves, ⁷⁶  because the slave does not understand ⁷⁷  what his master is doing. But I have called you friends, because I have revealed to you everything ⁷⁸  I heard ⁷⁹  from my Father.

Yohanes 15:20

15:20 Remember what ⁸⁰  I told you, ‘A slave ⁸¹  is not greater than his master.’ ⁸²  If they persecuted me, they will also persecute you. If they obeyed ⁸³  my word, they will obey ⁸⁴  yours too.

Kisah Para Rasul 27:23

27:23 For last night an angel of the God to whom I belong ⁸⁵  and whom I serve ⁸⁶  came to me ⁸⁷ 

Kisah Para Rasul 27:2

27:2 We went on board ⁸⁸  a ship from Adramyttium ⁸⁹  that was about to sail to various ports ⁹⁰  along the coast of the province of Asia ⁹¹  and put out to sea, ⁹²  accompanied by Aristarchus, a Macedonian ⁹³  from Thessalonica. ⁹⁴ 

Kolose 4:5

4:5 Conduct yourselves ⁹⁵  with wisdom toward outsiders, making the most of the opportunities.

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ⁹⁶  or of God? Or am I trying to please people? ⁹⁷  If I were still trying to please ⁹⁸  people, ⁹⁹  I would not be a slave ¹⁰⁰  of Christ!

Filipi 1:1

Salutation

1:1 From Paul ¹⁰¹  and Timothy, slaves ¹⁰²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹⁰³  with the overseers ¹⁰⁴  and deacons.

Filipi 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Filipi 3:6-7

3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 3:7 But these assets I have come to regard as liabilities because of Christ.

Titus 1:1

Salutation

1:1 From Paul, ¹⁰⁵  a slave ¹⁰⁶  of God and apostle of Jesus Christ, to further the faith ¹⁰⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yakobus 1:1-2

Salutation

1:1 From James, ¹⁰⁸  a slave ¹⁰⁹  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ¹¹⁰  Greetings!

Joy in Trials

1:2 My brothers and sisters, ¹¹¹  consider it nothing but joy ¹¹²  when you fall into all sorts of trials,

Pengkhotbah 1:1

Title

1:1 The words of the Teacher, ¹¹³  the son ¹¹⁴  of David, king ¹¹⁵  in Jerusalem: ¹¹⁶ 

Yudas 1:1

Salutation

1:1 From Jude, ¹¹⁷  a slave ¹¹⁸  of Jesus Christ and brother of James, ¹¹⁹  to those who are called, wrapped in the love of ¹²⁰  God the Father and kept for ¹²¹  Jesus Christ.

Wahyu 1:1

The Prologue

1:1 The revelation of Jesus Christ, ¹²²  which God gave him to show his servants ¹²³  what must happen very soon. ¹²⁴  He made it clear ¹²⁵  by sending his angel to his servant ¹²⁶  John,

Wahyu 22:6

A Final Reminder

22:6 Then ¹²⁷  the angel ¹²⁸  said to me, “These words are reliable ¹²⁹  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ¹³⁰  what must happen soon.”

Wahyu 22:9

22:9 But ¹³¹  he said to me, “Do not do this! ¹³²  I am a fellow servant ¹³³  with you and with your brothers the prophets, and with those who obey ¹³⁴  the words of this book. Worship God!”

[9:2]  ¹ tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.

[9:2]  ² tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.

[9:3]  ³ tn Heb “every moving thing that lives for you will be for food.”

[9:3]  ⁴ tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[9:3]  ⁵ tn The perfect verb form describes the action that accompanies the declaration.

[9:4]  ⁶ tn Heb “only.”

[9:4]  ⁷ tn Or “flesh.”

[9:4]  ⁸ tn Heb “its life, its blood.” The second word is in apposition to the first, explaining what is meant by “its life.” Since the blood is equated with life, meat that had the blood in it was not to be eaten.

[9:4]  ⁹ tn The words “in it” are supplied in the translation for stylistic reasons.

[9:4]  sn You must not eat meat with its life…in it. Because of the carnage produced by the flood, people might conclude that life is cheap and therefore treat it lightly. But God will not permit them to kill or even to eat anything with the lifeblood still in it, serving as a reminder of the sanctity of life.

[9:5]  ¹⁰ tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ¹¹ tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ¹² tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ¹³ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ¹⁴ tn Heb “of the man.”

[9:5]  ¹⁵ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[9:6]  ¹⁶ tn Heb “the blood of man.”

[9:6]  ¹⁷ tn Heb “by man,” a generic term here for other human beings.

[9:6]  ¹⁸ sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.

[9:6]  ¹⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[9:7]  ²⁰ sn The disjunctive clause (conjunction + pronominal subject + verb) here indicates a strong contrast to what has preceded. Against the backdrop of the warnings about taking life, God now instructs the people to produce life, using terms reminiscent of the mandate given to Adam (Gen 1:28).

[9:8]  ²¹ tn Heb “to Noah and to his sons with him, saying.”

[9:9]  ²² tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ²³ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[9:10]  ²⁴ tn The verbal repetition is apparently for emphasis.

[9:11]  ²⁵ tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).

[9:11]  ²⁶ tn Heb “all flesh.”

[9:11]  ²⁷ tn Heb “cut off.”

[9:11]  ²⁸ tn Heb “and all flesh will not be cut off again by the waters of the flood.”

[9:12]  ²⁹ tn Heb “sign.”

[9:12]  ³⁰ sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.

[9:12]  ³¹ tn Heb “between me and between you.”

[9:12]  ³² tn The words “a covenant” are supplied in the translation for clarification.

[9:12]  ³³ tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

[9:13]  ³⁴ tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).

[9:13]  ³⁵ sn The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196.

[9:13]  ³⁶ tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.

[9:14]  ³⁷ tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.

[9:15]  ³⁸ tn Heb “which [is] between me and between you.”

[9:15]  ³⁹ tn Heb “all flesh.”

[9:15]  ⁴⁰ tn Heb “to destroy.”

[9:15]  ⁴¹ tn Heb “all flesh.”

[9:16]  ⁴² tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[9:17]  ⁴³ tn Heb “all flesh.”

[9:18]  ⁴⁴ sn The concluding disjunctive clause is parenthetical. It anticipates the following story, which explains that the Canaanites, Ham’s descendants through Canaan, were cursed because they shared the same moral abandonment that their ancestor displayed. See A. van Selms, “The Canaanites in the Book of Genesis,” OTS 12 (1958): 182-213.

[9:19]  ⁴⁵ tn Heb “was scattered.” The verb פָּצָה (patsah, “to scatter” [Niphal, “to be scattered”]) figures prominently in story of the dispersion of humankind in chap. 11.

[9:20]  ⁴⁶ sn The epithet a man of the soil indicates that Noah was a farmer.

[9:20]  ⁴⁷ tn Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”

[9:21]  ⁴⁸ tn The Hebrew verb גָּלָה (galah) in the Hitpael verbal stem (וַיִּתְגַּל, vayyitggal) means “to uncover oneself” or “to be uncovered.” Noah became overheated because of the wine and uncovered himself in the tent.

[9:22]  ⁴⁹ sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.

[9:22]  ⁵⁰ tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).

[9:22]  sn Saw the nakedness. It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.

[9:23]  ⁵¹ tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?

[9:23]  ⁵² tn Heb “their faces [were turned] back.”

[9:24]  ⁵³ tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.

[9:24]  ⁵⁴ tn Heb “he knew.”

[9:24]  ⁵⁵ tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.

[9:25]  ⁵⁶ sn For more on the curse, see H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18.

[9:25]  ⁵⁷ sn Cursed be Canaan. The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham’s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, “Slaves of God,” BETS 9 [1966]: 31-49). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see Gen 49).

[9:25]  ⁵⁸ tn Heb “a servant of servants” (עֶבֶד עֲבָדִים, ’eved ’avadim), an example of the superlative genitive. It means Canaan will become the most abject of slaves.

[9:26]  ⁵⁹ tn Heb “blessed be.”

[9:26]  ⁶⁰ tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.

[9:27]  ⁶¹ tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.

[9:27]  sn There is a wordplay (paronomasia) on the name Japheth. The verb יַפְתְּ (yaft, “may he enlarge”) sounds like the name יֶפֶת (yefet, “Japheth”). The name itself suggested the idea. The blessing for Japheth extends beyond the son to the descendants. Their numbers and their territories will be enlarged, so much so that they will share in Shem’s territories. Again, in this oracle, Noah is looking beyond his immediate family to future generations. For a helpful study of this passage and the next chapter, see T. O. Figart, A Biblical Perspective on the Race Problem, 55-58.

[9:27]  ⁶² tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27).

[15:16]  ⁶³ sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.

[15:16]  ⁶⁴ tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.

[15:16]  ⁶⁵ tn Heb “is not yet complete.”

[15:16]  sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.

[16:1]  ⁶⁶ tn The disjunctive clause signals the beginning of a new episode in the story.

[16:1]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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.)

[12:26]  ⁷⁰ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ⁷¹ tn Grk “where I am, there my servant will be too.”

[13:15]  ⁷² sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[13:16]  ⁷³ tn Grk “Truly, truly, I say to you.”

[13:16]  ⁷⁴ tn See the note on the word “slaves” in 4:51.

[13:16]  ⁷⁵ tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[15:15]  ⁷⁶ tn See the note on the word “slaves” in 4:51.

[15:15]  ⁷⁷ tn Or “does not know.”

[15:15]  ⁷⁸ tn Grk “all things.”

[15:15]  ⁷⁹ tn Or “learned.”

[15:20]  ⁸⁰ tn Grk “Remember the word that I said to you.”

[15:20]  ⁸¹ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁸² sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁸³ tn Or “if they kept.”

[15:20]  ⁸⁴ tn Or “they will keep.”

[27:23]  ⁸⁵ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ⁸⁶ tn Or “worship.”

[27:23]  ⁸⁷ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[27:2]  ⁸⁸ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ⁸⁹ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ⁹⁰ tn Grk “places.”

[27:2]  ⁹¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[27:2]  ⁹² tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:2]  sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).

[27:2]  ⁹³ sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ⁹⁴ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[4:5]  ⁹⁵ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:10]  ⁹⁶ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ⁹⁷ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁹⁸ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁹⁹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹⁰⁰ 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.

[1:10]  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]  ¹⁰¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰² tn Traditionally, “servants” or “bondservants.” 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]  ¹⁰³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹⁰⁴ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:1]  ¹⁰⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰⁶ 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]  ¹⁰⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ 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). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

[1:2]  ¹¹² tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:1]  ¹¹³ 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]  ¹¹⁴ tn Heb “son of David” or “a son of David.”

[1:1]  ¹¹⁵ 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]  ¹¹⁶ 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.

[1:1]  ¹¹⁷ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹⁸ tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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]  ¹¹⁹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹²⁰ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹²¹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:1]  ¹²² tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ¹²³ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, 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]  ¹²⁴ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ¹²⁵ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ¹²⁶ tn See the note on the word “servants” earlier in this verse.

[22:6]  ¹²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ¹²⁸ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ¹²⁹ tn Grk “faithful.”

[22:6]  ¹³⁰ tn See the note on the word “servants” in 1:1.

[22:9]  ¹³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ¹³² tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ¹³³ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ¹³⁴ tn Grk “keep” (an idiom for obedience).