Kejadian 48:21

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ¹  and will bring you back to the land of your fathers.

Kejadian 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ²  and lead you up from this land to the land he swore on oath to give ³  to Abraham, Isaac, and Jacob.”

Bilangan 27:12-17

Leadership Change

27:12 ⁴ Then the Lord said to Moses, “Go up this mountain of the Abarim range, ⁵  and see ⁶  the land I have given ⁷  to the Israelites. 27:13 When you have seen it, you will be gathered ⁸  to your ancestors, ⁹  as Aaron your brother was gathered to his ancestors. ¹⁰  27:14 For ¹¹  in the wilderness of Zin when the community rebelled against me, you ¹²  rebelled against my command ¹³  to show me as holy ¹⁴  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

27:15 Then Moses spoke to the Lord: 27:16 “Let the Lord, the God of the spirits of all humankind, ¹⁵  appoint ¹⁶  a man over the community, 27:17 who will go out before them, and who will come in before them, ¹⁷  and who will lead them out, and who will bring them in, so that ¹⁸  the community of the Lord may not be like sheep that have no shepherd.”

Ulangan 31:14

The Commissioning of Joshua

31:14 Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent ¹⁹  of meeting ²⁰  so that I can commission him.” ²¹  So Moses and Joshua presented themselves in the tent of meeting.

Yosua 23:14

23:14 “Look, today I am about to die. ²²  You know with all your heart and being ²³  that not even one of all the faithful promises the Lord your God made to you is left unfulfilled; every one was realized – not one promise is unfulfilled! ²⁴ 

Filipi 1:23

1:23 I feel torn between the two, ²⁵  because I have a desire to depart and be with Christ, which is better by far,

Filipi 1:2

1:2 Grace and peace to you ²⁶  from God our Father and the Lord Jesus Christ!

Pengkhotbah 1:14-15

1:14 I reflected on everything that is accomplished by man ²⁷  on earth, ²⁸ 

and I concluded: Everything ²⁹  he has accomplished ³⁰  is futile ³¹  – like chasing the wind! ³² 

1:15 What is bent ³³  cannot be straightened, ³⁴ 

and what is missing ³⁵  cannot be supplied. ³⁶ 

[48:21]  ¹ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

[50:24]  ² tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ³ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.

[27:12]  ⁴ sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.

[27:12]  ⁵ tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.

[27:12]  sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.

[27:12]  ⁶ tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.

[27:12]  ⁷ tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.

[27:13]  ⁸ tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.

[27:13]  ⁹ tn Heb “people.”

[27:13]  ¹⁰ tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.

[27:14]  ¹¹ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ¹² tn The verb is the second masculine plural form.

[27:14]  ¹³ tn Heb “mouth.”

[27:14]  ¹⁴ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[27:16]  ¹⁵ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

[27:16]  ¹⁶ tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

[27:17]  ¹⁷ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

[27:17]  ¹⁸ tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

[31:14]  ¹⁹ tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

[31:14]  ²⁰ tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

[31:14]  ²¹ tn Heb “I will command him.”

[23:14]  ²² tn Heb “go the way of all the earth.”

[23:14]  ²³ tn Or “soul.”

[23:14]  ²⁴ tn Heb “one word from all these words which the Lord your God spoke to you has not fallen, the whole has come to pass for you, one word from it has not fallen.”

[1:23]  ²⁵ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:2]  ²⁶ tn Grk “Grace to you and peace.”

[1:14]  ²⁷ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ²⁸ tn Heb “under the sun.”

[1:14]  ²⁹ tn As mentioned in the note on “everything” in 1:2, the term הַכֹּל (hakkol, “everything”) is often limited in reference to the specific topic at hand in the context (e.g., BDB 482 s.v. כֹּל 2). The argument of 1:12-15, like 1:3-11, focuses on secular human achievement. This is clear from the repetition of the root עָשַׂה (’asah, “do, work, accomplish, achieve”) in 1:12-13.

[1:14]  ³⁰ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ³¹ tn This usage of הֶבֶל (hevel) denotes “futile, profitless, fruitless” (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14-15; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). The term is used with the simile “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; 7:14). When used in this sense, the term is often used with the following synonyms: לְתֹהוּ (lÿtohu, “for nothing, in vain, for no reason”; Isa 49:4); רִיק (riq, “profitless; useless”; Isa 30:7; Eccl 6:11); לֹא הוֹעִיל (“worthless, profitless”; Is 30:6; 57:12; Jer 16:19); “what profit?” (מַה־יִּתְרוֹןֹ, mah-yyitron); and “no profit” (אֵין יִּתְרוֹן, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes.

[1:14]  ³² tn Heb “striving of wind.” The word “like” does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear.

[1:15]  ³³ tn The term מְעֻוָּת, mÿ’uvvat (Pual participle masculine singular from עָוַת, ’avat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value.

[1:15]  ³⁴ tn A parallel statement occurs in 7:13 which employs the active form of עָוַת, (’avat, “to bend”) with God as the subject: “Who is able to strengthen what God bends?” The passive form occurs here: “No one is able to straighten what is bent” (מְעֻוָּת לֹא־יוּכַל לֹתְקֹן, mÿ’uvvat lo’-yukhal lotÿqon). In the light of 7:13, the personal agent of the passive form is God.

[1:15]  ³⁵ tn The Hebrew noun חֶסְרוֹן (khesron) is used in the OT only here and means “what is lacking” (as an antonym to יִתְרוֹן [yitron], “what is profitable”; HALOT 339 s.v. חֶסְרוֹן; BDB 341 s.v. חֶסְרוֹן). It is an Aramaic loanword meaning “deficit.” The related verb חָסַר (khasar) means “to lack, to be in need of, to decrease, to lessen [in number]”; the related noun חֹסֶר (khoser) refers to “one in want of”; and the noun חֶסֶר (kheser) means “poverty, want” (HALOT 338 s.v. חֶסֶר; BDB 341 s.v. חֶסֶר). It refers to what is absent (zero in terms of quantity) rather than what is deficient (poor in terms of quality). The LXX misunderstood the term and rendered it as ὑστέρημα (usterhma, “deficiency”): “deficiency cannot be numbered.” It is also misunderstood by a few English versions: “nor can you count up the defects in life” (Moffatt); “the number of fools is infinite” (Douay). However, most English versions correctly understand it as referring to what is lacking in terms of quantity: “what is lacking” (RSV, MLB, NASB, NIV, NRSV), “a lack” (NJPS), “that which is wanting” (KJV, ASV), “what is not there” (NEB), and “what is missing” (NAB).

[1:15]  ³⁶ tn Heb “cannot be counted” or “cannot be numbered.” The term הִמָּנוֹת (himmanot, Niphal infinitive construct from מָנָה, manah, “to count”) is rendered literally by most translations: “[cannot] be counted” or “[cannot] be numbered” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV, JPS, NJPS). However, the nuance “count” might function as a metonymy of effect for cause, that is, “to supply.” What is absent cannot be supplied (cause) therefore, it cannot be counted as present (effect). NAB adopts this approach: “what is missing cannot be supplied.”