Keluaran 34:6

34:6 The Lord passed by before him and proclaimed: ¹  “The Lord, the Lord, ²  the compassionate and gracious ³  God, slow to anger, ⁴  and abounding in loyal love and faithfulness, ⁵ 

Mazmur 37:11

37:11 But the oppressed will possess the land

and enjoy great prosperity. ⁶ 

Mazmur 72:7

72:7 During his days the godly will flourish; ⁷ 

peace will prevail as long as the moon remains in the sky. ⁸ 

Mazmur 85:10-12

85:10 Loyal love and faithfulness meet; ⁹ 

deliverance and peace greet each other with a kiss. ¹⁰ 

85:11 Faithfulness grows from the ground,

and deliverance looks down from the sky. ¹¹ 

85:12 Yes, the Lord will bestow his good blessings, ¹² 

and our land will yield ¹³  its crops.

Yesaya 2:4

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ¹⁴ 

and their spears into pruning hooks. ¹⁵ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

Yesaya 11:5-9

11:5 Justice will be like a belt around his waist,

integrity will be like a belt around his hips. ¹⁶ 

11:6 A wolf will reside ¹⁷  with a lamb,

and a leopard will lie down with a young goat;

an ox and a young lion will graze together, ¹⁸ 

as a small child leads them along.

11:7 A cow and a bear will graze together,

their young will lie down together. ¹⁹ 

A lion, like an ox, will eat straw.

11:8 A baby ²⁰  will play

over the hole of a snake; ²¹ 

over the nest ²²  of a serpent

an infant ²³  will put his hand. ²⁴ 

11:9 They will no longer injure or destroy

on my entire royal mountain. ²⁵ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ²⁶ 

Yesaya 26:2-4

26:2 Open the gates so a righteous nation can enter –

one that remains trustworthy.

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ²⁷ 

26:4 Trust in the Lord from this time forward, ²⁸ 

even in Yah, the Lord, an enduring protector! ²⁹ 

Yesaya 30:26

30:26 The light of the full moon will be like the sun’s glare

and the sun’s glare will be seven times brighter,

like the light of seven days, ³⁰ 

when the Lord binds up his people’s fractured bones ³¹ 

and heals their severe wound. ³² 

Yesaya 33:15-18

33:15 The one who lives ³³  uprightly ³⁴ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ³⁵ 

the one who does not plot violent crimes ³⁶ 

and does not seek to harm others ³⁷  –

33:16 This is the person who will live in a secure place; ³⁸ 

he will find safety in the rocky, mountain strongholds; ³⁹ 

he will have food

and a constant supply of water.

33:17 You will see a king in his splendor; ⁴⁰ 

you will see a wide land. ⁴¹ 

33:18 Your mind will recall the terror you experienced, ⁴² 

and you will ask yourselves, ⁴³  “Where is the scribe?

Where is the one who weighs the money?

Where is the one who counts the towers?” ⁴⁴ 

Yesaya 39:8

39:8 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” ⁴⁵  Then he thought, ⁴⁶  “For ⁴⁷  there will be peace and stability during my lifetime.”

Yesaya 48:17-18

48:17 This is what the Lord, your protector, ⁴⁸  says,

the Holy One of Israel: ⁴⁹ 

“I am the Lord your God,

who teaches you how to succeed,

who leads you in the way you should go.

48:18 If only you had obeyed my ⁵⁰  commandments,

prosperity would have flowed to you like a river, ⁵¹ 

deliverance would have come to you like the waves of the sea. ⁵² 

Yesaya 54:13

54:13 All your children will be followers of the Lord,

and your children will enjoy great prosperity. ⁵³ 

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ⁵⁴ 

and sinful people their plans. ⁵⁵ 

They should return ⁵⁶  to the Lord, and he will show mercy to them, ⁵⁷ 

and to their God, for he will freely forgive them. ⁵⁸ 

Yesaya 66:12

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ⁵⁹ 

You will nurse from her breast ⁶⁰  and be carried at her side;

you will play on her knees.

Mikha 4:3

4:3 He will arbitrate ⁶¹  between many peoples

and settle disputes between many ⁶²  distant nations. ⁶³ 

They will beat their swords into plowshares, ⁶⁴ 

and their spears into pruning hooks. ⁶⁵ 

Nations will not use weapons ⁶⁶  against other nations,

and they will no longer train for war.

Yohanes 10:10

10:10 The thief comes only to steal and kill ⁶⁷  and destroy; I have come so that they may have life, and may have it abundantly. ⁶⁸ 

Galatia 5:22-23

5:22 But the fruit of the Spirit ⁶⁹  is love, ⁷⁰  joy, peace, patience, kindness, goodness, faithfulness, ⁷¹  5:23 gentleness, and ⁷²  self-control. Against such things there is no law.

Efesus 6:23

6:23 Peace to the brothers and sisters, ⁷³  and love with faith, from God the Father and the Lord Jesus Christ.

Titus 3:5-6

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 ⁷⁴  through Jesus Christ our Savior.

Ibrani 6:17-18

6:17 In the same way ⁷⁵  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁷⁶  and so he intervened with an oath, 6:18 so that we who have found refuge in him ⁷⁷  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Ibrani 6:1

6:1 Therefore we must progress beyond ⁷⁸  the elementary ⁷⁹  instructions about Christ ⁸⁰  and move on ⁸¹  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Pengkhotbah 1:3

Futility Illustrated from Nature

1:3 What benefit ⁸²  do people ⁸³  get from all the effort

which ⁸⁴  they expend ⁸⁵  on earth? ⁸⁶ 

[34:6]  ¹ tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ² sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ³ tn See Exod 33:19.

[34:6]  ⁴ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ⁵ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

[37:11]  ⁶ tn Heb “and they will take delight in (see v. 4) abundance of peace.”

[72:7]  ⁷ tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

[72:7]  ⁸ tn Heb “and [there will be an] abundance of peace until there is no more moon.”

[85:10]  ⁹ tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.

[85:10]  ¹⁰ sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.

[85:11]  ¹¹ sn The psalmist already sees undeniable signs of God’s faithfulness and expects deliverance to arrive soon.

[85:12]  ¹² tn Heb “what is good.”

[85:12]  ¹³ tn Both “bestow” and “yield” translate the same Hebrew verb (נָתַן, natan). The repetition of the word emphasizes that agricultural prosperity is the direct result of divine blessing.

[2:4]  ¹⁴ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ¹⁵ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

[11:5]  ¹⁶ tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.

[11:6]  ¹⁷ tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.

[11:6]  ¹⁸ tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsa^a). The present translation assumes this change.

[11:7]  ¹⁹ tn Heb “and a cow and a bear will graze – together – they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhddav, “together”) goes with both the preceding and following statements.

[11:8]  ²⁰ tn Heb “one sucking,” i.e., still being nursed by his mother.

[11:8]  ²¹ tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”

[11:8]  ²² tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”).

[11:8]  ²³ tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).

[11:8]  ²⁴ sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.

[11:9]  ²⁵ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ²⁶ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[26:3]  ²⁷ tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.

[26:4]  ²⁸ tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.

[26:4]  ²⁹ tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsa^a) confirms the MT reading as well.

[30:26]  ³⁰ sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).

[30:26]  ³¹ tn Heb “the fracture of his people” (so NASB).

[30:26]  sn The Lord is here compared to a physician setting a broken bone in a bandage or cast.

[30:26]  ³² tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”

[33:15]  ³³ tn Heb “walks” (so NASB, NIV).

[33:15]  ³⁴ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ³⁵ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ³⁶ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ³⁷ tn Heb “[who] closes his eyes from seeing evil.”

[33:16]  ³⁸ tn Heb “he [in the] exalted places will live.”

[33:16]  ³⁹ tn Heb “mountain strongholds, cliffs [will be] his elevated place.”

[33:17]  ⁴⁰ tn Heb “your eyes will see a king in his beauty”; NIV, NRSV “the king.”

[33:17]  ⁴¹ tn Heb “a land of distances,” i.e., an extensive land.

[33:18]  ⁴² tn Heb “your heart will meditate on terror.”

[33:18]  ⁴³ tn The words “and you will ask yourselves” are supplied in the translation for clarification and stylistic reasons.

[33:18]  ⁴⁴ sn The people refer to various Assyrian officials who were responsible for determining the amount of taxation or tribute Judah must pay to the Assyrian king.

[39:8]  ⁴⁵ tn Heb “good” (so KJV, NASB, NIV, NRSV, NLT); NAB “favorable.”

[39:8]  ⁴⁶ tn Heb “and he said.” The verb אָמַר (’amar, “say”) is sometimes used of what one thinks (that is, says to oneself).

[39:8]  ⁴⁷ tn Or “surely”; cf. CEV “At least.”

[48:17]  ⁴⁸ tn Heb “your redeemer.” See the note at 41:14.

[48:17]  ⁴⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[48:18]  ⁵⁰ tn Heb “paid attention to” (so NASB, NIV, NRSV); TEV “had listened to.”

[48:18]  ⁵¹ tn Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.

[48:18]  ⁵² tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsÿdaqah) probably refers here to divine deliverance from enemies. See v. 19.

[54:13]  ⁵³ tn Heb “and great [will be] the peace of your sons.”

[55:7]  ⁵⁴ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ⁵⁵ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ⁵⁶ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ⁵⁷ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ⁵⁸ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[66:12]  ⁵⁹ tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ⁶⁰ tn The words “from her breast” are supplied in the translation for clarification (see v. 11).

[4:3]  ⁶¹ tn Or “judge.”

[4:3]  ⁶² tn Or “mighty” (NASB); KJV, NAB, NIV, NRSV “strong”; TEV “among the great powers.”

[4:3]  ⁶³ tn Heb “[for many nations] to a distance.”

[4:3]  ⁶⁴ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[4:3]  ⁶⁵ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.

[4:3]  ⁶⁶ tn Heb “take up the sword.”

[10:10]  ⁶⁷ tn That is, “to slaughter” (in reference to animals).

[10:10]  ⁶⁸ tn That is, more than one would normally expect or anticipate.

[5:22]  ⁶⁹ tn That is, the fruit the Spirit produces.

[5:22]  ⁷⁰ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ⁷¹ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ⁷² tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[6:23]  ⁷³ 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).

[3:6]  ⁷⁴ tn Or “on us richly.”

[6:17]  ⁷⁵ tn Grk “in which.”

[6:17]  ⁷⁶ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:18]  ⁷⁷ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:1]  ⁷⁸ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁷⁹ tn Or “basic.”

[6:1]  ⁸⁰ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁸¹ tn Grk “leaving behind…let us move on.”

[1:3]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ 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).