Yesaya 35:9-10

35:9 No lions will be there,

no ferocious wild animals will be on it ¹  –

they will not be found there.

Those delivered from bondage will travel on it,

35:10 those whom the Lord has ransomed will return that way. ² 

They will enter Zion with a happy shout.

Unending joy will crown them, ³ 

happiness and joy will overwhelm ⁴  them;

grief and suffering will disappear. ⁵ 

Yeremia 32:15

32:15 For the Lord God of Israel who rules over all ⁶  says, “Houses, fields, and vineyards will again be bought in this land.”’ ⁷ 

Yeremia 32:1

Jeremiah Buys a Field

32:1 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah. ⁸  That was the same as the eighteenth year of Nebuchadnezzar.

Kolose 1:1

Salutation

1:1 From Paul, ⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ¹⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 4:13-18

4:13 For I can testify that he has worked hard ¹¹  for you and for those in Laodicea and Hierapolis. 4:14 Our dear friend Luke the physician and Demas greet you. 4:15 Give my greetings to the brothers and sisters ¹²  who are in Laodicea and to Nympha and the church that meets in her ¹³  house. ¹⁴  4:16 And after ¹⁵  you have read this letter, have it read ¹⁶  to the church of Laodicea. In turn, read the letter from Laodicea ¹⁷  as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

4:18 I, Paul, write this greeting by my own hand. ¹⁸  Remember my chains. ¹⁹  Grace be with you. ²⁰ 

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Pengkhotbah 1:4-5

1:4 A generation comes ²¹  and a generation goes, ²² 

but the earth remains ²³  the same ²⁴  through the ages. ²⁵ 

1:5 The sun rises ²⁶  and the sun sets; ²⁷ 

it hurries away ²⁸  to a place from which it rises ²⁹  again. ³⁰ 

[35:9]  ¹ tn Heb “will go up on it”; TEV “will pass that way.”

[35:10]  ² tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”

[35:10]  ³ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[35:10]  ⁴ tn Heb “will overtake” (NIV); NLT “they will be overcome with.”

[35:10]  ⁵ tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”

[32:15]  ⁶ tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.

[32:15]  ⁷ sn The significance of the symbolic act performed by Jeremiah as explained here was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3-5. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed and former property rights would be recognized.

[32:1]  ⁸ tn Heb “The word which came to Jeremiah from the Lord in the eleventh year of…” See 7:1; 11:1; 18:1; 21:1; 30:1 for this same formula.

[32:1]  sn The dating formulas indicate that the date was 588/87 b.c. Zedekiah had begun to reign in 598/97 and Nebuchadnezzar had begun to reign in 605/604 b.c. The dating of Nebuchadnezzar’s rule here includes the partial year before he was officially crowned on New Year’s day. See the translator’s note on 25:1 for the method of dating a king’s reign.

[1:1]  ⁹ 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]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:13]  ¹¹ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[4:15]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ¹³ tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ¹⁴ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.

[4:16]  ¹⁵ tn Grk “when.”

[4:16]  ¹⁶ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ¹⁷ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[4:18]  ¹⁸ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ¹⁹ tn Or “my imprisonment.”

[4:18]  ²⁰ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

[1:4]  ²¹ tn The participle הֹלֵךְ (holekh, “to walk, to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The root הָלַךְ (halakh) is repeated in this section (1:4a, 6a, 6b, 7a, 7b, 7c) to emphasize the continual action and constant motion of everything in nature. Despite the continual action of everything in nature, there is no completion, attainment or rest for anything. The first use of הָלַךְ is in reference to man; all subsequent usages are in reference to nature – illustrations of the futility of human endeavor. Note: All the key terms used in 1:4 to describe the futility of human endeavor are repeated in 1:5-11 as illustrations from nature. The literary monotony in 1:4-11 mirrors the actual monotony of human action that repeats itself with no real change.

[1:4]  ²² tn The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The term is repeated in 1:4-5 to compare the futility of secular human accomplishments with the futile actions in nature: everything is in motion, but there is nothing new accomplished.

[1:4]  ²³ tn The participle עֹמָדֶת (’omadet, “to stand”) emphasizes a continual, durative, uninterrupted state (present universal condition). Man, despite all his secular accomplishments in all generations, makes no ultimate impact on the earth.

[1:4]  ²⁴ tn The term “the same” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.

[1:4]  ²⁵ tn The term עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time, duration,” often “eternal” or “eternity”; (2) future time: “things to come”; and (3) past time: “a long time back,” that is, the dark age of prehistory (HALOT 798–99 s.v. עוֹלָם; BDB 761–63 s.v. III עלם). It may also denote an indefinite period of “continuous existence” (BDB 762 s.v. III עלם 2.b). It is used in this sense in reference to things that remain the same for long periods: the earth (Eccl 1:4), the heavens (Ps 148:6), ruined cities (Isa 25:2; 32:14), ruined lands (Jer 18:16), nations (Isa 47:7), families (Ps 49:12; Isa 14:20), the dynasty of Saul (1 Sam 13:13), the house of Eli (2 Sam 2:30), continual enmity between nations (Ezek 25:15; 35:5), the exclusion of certain nations from the assembly (Deut 23:4; Neh 13:1), a perpetual reproach (Ps 78:66).

[1:5]  ²⁶ tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.

[1:5]  ²⁷ tn Heb “the sun goes.” The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of בָּא in 1:4-5 creates a comparison between the relative futility of all human endeavor (“a generation comes and a generation goes [בָּא]”) with the relative futility of the action of the sun (“the sun rises and the sun goes” [i.e., “sets,” בָּא]).

[1:5]  ²⁸ tn Heb “hastens” or “pants.” The verb שָׁאַף (sha’af) has a three-fold range of meanings: (1) “to gasp; to pant,” (2) “to pant after; to long for,” and (3) “to hasten; to hurry” (HALOT 1375 s.v. שׁאף; BDB 983 s.v. I שָׁאַף). The related Aramaic root שׁוף means “to be thirsty; to be parched.” The Hebrew verb is used of “gasping” for breath, like a woman in the travail of childbirth (Isa 42:14); “panting” with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or “panting” with fatigue (Jer 14:6; Eccl 1:5). Here שָׁאַף personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I שָׁאַף 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man – for all his efforts – never really changes anything; all he accomplishes in his toil is to wear himself out.

[1:5]  ²⁹ tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.

[1:5]  ³⁰ tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.