Imamat 11:44-45

11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground, 11:45 for I am the Lord who brought you up from the land of Egypt to be your God, ¹  and you are to be holy because I am holy.

Imamat 19:2

19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Imamat 20:24

20:24 So I have said to you: You yourselves will possess their land and I myself will give it to you for a possession, a land flowing with milk and honey. I am the Lord your God who has set you apart from the other peoples. ² 

Imamat 20:26

20:26 You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples to be mine.

Imamat 21:7-8

21:7 They must not take a wife defiled by prostitution, ³  nor are they to take a wife divorced from her husband, ⁴  for the priest ⁵  is holy to his God. ⁶  21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, ⁷  am holy.

Imamat 21:23

21:23 but he must not go into the veil-canopy ⁸  or step forward to the altar because he has a physical flaw. Thus ⁹  he must not profane my holy places, for I am the Lord who sanctifies them.’”

Ulangan 7:6

7:6 For you are a people holy ¹⁰  to the Lord your God. He ¹¹  has chosen you to be his people, prized ¹²  above all others on the face of the earth.

Ulangan 26:19

26:19 Then ¹³  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ¹⁴  You will ¹⁵  be a people holy to the Lord your God, as he has said.

Ulangan 28:9

28:9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments ¹⁶  and obey him. ¹⁷ 

Yesaya 62:12

62:12 They will be called, “The Holy People,

the Ones Protected ¹⁸  by the Lord.”

You will be called, “Sought After,

City Not Abandoned.”

Yesaya 62:1

The Lord Takes Delight in Zion

62:1 “For the sake of Zion I will not be silent;

for the sake of Jerusalem ¹⁹  I will not be quiet,

until her vindication shines brightly ²⁰ 

and her deliverance burns like a torch.”

Kolose 3:17

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Kolose 1:27

1:27 God wanted to make known to them the glorious ²¹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 1:1

Salutation

1:1 From Paul, ²²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 1:15-16

1:15 What is bent ²³  cannot be straightened, ²⁴ 

and what is missing ²⁵  cannot be supplied. ²⁶ 

Futility of Secular Wisdom

1:16 I thought to myself, ²⁷ 

“I have become much wiser ²⁸  than any of my predecessors who ruled ²⁹  over Jerusalem; ³⁰ 

I ³¹  have acquired much wisdom and knowledge.” ³² 

[11:45]  ¹ tn Heb “to be to you for a God.”

[20:24]  ² tc Here and with the same phrase in v. 26, the LXX adds “all,” resulting in the reading “all the peoples.”

[21:7]  ³ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

[21:7]  ⁴ sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

[21:7]  ⁵ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[21:7]  ⁶ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

[21:8]  ⁷ tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.

[21:23]  ⁸ sn See the note on Lev 16:2 for the rendering “veil-canopy.”

[21:23]  ⁹ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[7:6]  ¹⁰ tn That is, “set apart.”

[7:6]  ¹¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:6]  ¹² tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[26:19]  ¹³ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ¹⁴ tn Heb “for praise and for a name and for glory.”

[26:19]  ¹⁵ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[28:9]  ¹⁶ tn Heb “the commandments of the Lord your God.” See note on “he” in the previous verse.

[28:9]  ¹⁷ tn Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).

[62:12]  ¹⁸ tn Or “the redeemed of the Lord” (KJV, NAB).

[62:1]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[62:1]  ²⁰ tn Heb “goes forth like brightness.”

[1:27]  ²¹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:15]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.”

[1:16]  ²⁷ tn Heb “I spoke, I, with my heart.”

[1:16]  ²⁸ tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.

[1:16]  ²⁹ tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:16]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ³¹ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

[1:16]  ³² tn Heb “My heart has seen much wisdom and knowledge.”