Yeremia 35:10

35:10 We have lived in tents. We have obeyed our ancestor Jonadab and done exactly as he commanded us. ¹ 

Kejadian 25:27

25:27 When the boys grew up, Esau became a skilled ²  hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. ³ 

Imamat 23:42-43

23:42 You must live in temporary shelters ⁴  for seven days; every native citizen in Israel must live in temporary shelters, 23:43 so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the Lord your God.’”

Nehemia 8:14-16

8:14 They discovered written in the law that the LORD had commanded through ⁵  Moses that the Israelites should live in temporary shelters during the festival of the seventh month, 8:15 and that they should make a proclamation and disseminate this message ⁶  in all their cities and in Jerusalem: ⁷  “Go to the hill country and bring back olive branches and branches of wild olive trees, myrtle trees, date palms, and other leafy trees to construct temporary shelters, as it is written.”

8:16 So the people went out and brought these things ⁸  back and constructed temporary shelters for themselves, each on his roof and in his courtyard and in the courtyards of the temple ⁹  of God and in the plaza of the Water Gate and the plaza of the Ephraim Gate.

Ibrani 11:9-13

11:9 By faith he lived as a foreigner ¹⁰  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ¹¹  of the same promise. 11:10 For he was looking forward to the city with firm foundations, ¹²  whose architect and builder is God. 11:11 By faith, even though Sarah herself was barren and he was too old, ¹³  he received the ability to procreate, ¹⁴  because he regarded the one who had given the promise to be trustworthy. 11:12 So in fact children ¹⁵  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ¹⁶  on the seashore. ¹⁷  11:13 These all died in faith without receiving the things promised, ¹⁸  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ¹⁹  on the earth.

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Pengkhotbah 2:11

2:11 Yet when I reflected on everything I had accomplished ²⁰ 

and on all the effort that I had expended to accomplish it, ²¹ 

I concluded: ²²  “All these ²³  achievements and possessions ²⁴  are ultimately ²⁵  profitless ²⁶  –

like chasing the wind!

There is nothing gained ²⁷  from them ²⁸  on earth.” ²⁹ 

[35:10]  ¹ tn Heb “We have obeyed and done according to all which our ancestor Jonadab commanded us.”

[25:27]  ² tn Heb “knowing.”

[25:27]  ³ tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”

[23:42]  ⁴ tn Heb “in the huts” (again at the end of this verse and in v. 43), perhaps referring to temporary shelters (i.e., huts) made of the foliage referred to in v. 40 (J. E. Hartley, Leviticus [WBC], 389).

[8:14]  ⁵ tn Heb “by the hand of.”

[8:15]  ⁶ tn Heb “a voice.”

[8:15]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:16]  ⁸ tn The words “these things” are not in the Hebrew text but have been supplied in the translation for clarity.

[8:16]  ⁹ tn Heb “the house.”

[11:9]  ¹⁰ tn Or “settled as a resident alien.”

[11:9]  ¹¹ tn Or “heirs with him.”

[11:10]  ¹² tn Grk “that has foundations.”

[11:11]  ¹³ tn Grk “past the time of maturity.”

[11:11]  ¹⁴ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[11:12]  ¹⁵ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ¹⁶ tn Grk a collective “the sand.”

[11:12]  ¹⁷ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:13]  ¹⁸ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ¹⁹ tn Or “sojourners.”

[2:11]  ²⁰ tn Heb “all my works that my hands had done.”

[2:11]  ²¹ tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (’amal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.

[2:11]  ²² tn Heb “Behold!”

[2:11]  ²³ tn The term הַכֹּל (hakkol, “everything” or “all”) must be qualified and limited in reference to the topic that is dealt with in 2:4-11. This is an example of synecdoche of general for the specific; the general term “all” is used only in reference to the topic at hand. This is clear from the repetition of כֹּל (kol, “everything”) and (“all these things”) in 2:11.

[2:11]  ²⁴ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

[2:11]  ²⁵ tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ²⁶ tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.

[2:11]  ²⁷ tn The noun יִתְרוֹן (yitron, “profit”) has a two-fold range of meanings: (1) “what comes of [something]; result” (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) “profit; advantage” (Eccl 2:13; 10:11); see HALOT 452–53 s.v. יִתְרוֹי. It is derived from the noun יֶתֶר (yeter, “what is left behind; remainder”; HALOT 452 s.v. I יֶתֶר). The related verb יָתַר (yatar) denotes “to be left over; to survive” (Niphal) and “to have left over” (Hiphil); see HALOT 451–52 s.v. יתר. When used literally, יִתְרוֹן refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man’s labor due to death.

[2:11]  ²⁸ tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ²⁹ tn Heb “under the sun.”