Markus 11:14

11:14 He said to it, ¹  “May no one ever eat fruit from you again.” And his disciples heard it. ² 

Lukas 19:42-44

19:42 saying, “If you had only known on this day, ³  even you, the things that make for peace! ⁴  But now they are hidden ⁵  from your eyes. 19:43 For the days will come upon you when your enemies will build ⁶  an embankment ⁷  against you and surround you and close in on you from every side. 19:44 They will demolish you ⁸  – you and your children within your walls ⁹  – and they will not leave within you one stone ¹⁰  on top of another, ¹¹  because you did not recognize the time of your visitation from God.” ¹² 

Ibrani 6:7-8

6:7 For the ground that has soaked up the rain that frequently falls on ¹³  it and yields useful vegetation for those who tend it receives a blessing from God. 6:8 But if it produces thorns and thistles, it is useless and about to be cursed; ¹⁴  its fate is to be burned.

Ibrani 6:2

6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment.

Pengkhotbah 2:20-22

2:20 So I began to despair ¹⁵  about all the fruit of ¹⁶  my labor ¹⁷ 

for which I worked so hard ¹⁸  on earth. ¹⁹ 

2:21 For a man may do his work with wisdom, knowledge, and skill;

however, he must hand over ²⁰  the fruit of his labor ²¹  as an inheritance ²² 

to someone else who did not work for it.

This also is futile, and an awful injustice! ²³ 

Painful Days and Restless Nights

2:22 What does a man acquire from all his labor

and from the anxiety that accompanies his toil on earth? ²⁴ 

Wahyu 22:11

22:11 The evildoer must continue to do evil, ²⁵  and the one who is morally filthy ²⁶  must continue to be filthy. The ²⁷  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

[11:14]  ¹ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ² sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[19:42]  ³ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁴ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ⁵ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ⁶ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁷ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ⁸ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ⁹ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁰ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹¹ tn Grk “leave stone on stone.”

[19:44]  ¹² tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[6:7]  ¹³ tn Grk “comes upon.”

[6:8]  ¹⁴ tn Grk “near to a curse.”

[2:20]  ¹⁵ tn Heb “I turned aside to allow my heart despair.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648.

[2:20]  ¹⁶ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:20]  ¹⁷ tn Heb “all my toil.” As in 2:18-19, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., the fruit of my labor). The metonymy is recognized by several translations: “all the fruits of my labor” (NAB); “all the fruit of my labor” (NASB); “all the gains I had made” (NJPS).

[2:20]  ¹⁸ tn Here the author uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: שֶׁעָמַלְתִּי הֶעָמָל (he’amal she’amalti, “the toil for which I had toiled”); see IBHS 167 §10.2.1g.

[2:20]  ¹⁹ tn Heb “under the sun.”

[2:21]  ²⁰ tn Heb “he must give.” The 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, Qal imperfect 3rd person masculine singular from נָתַן, natan, “to give” + 3rd person masculine singular suffix) refers back to עֲמָלוֹ (’amalo, “his labor”) which is treated in this line as a metonymy of cause for effect, that is, “he must give it” = “he must give his labor” = “he must give the fruit of his labor.”

[2:21]  sn As in 2:18-19, Qoheleth laments the injustice that a person who works diligently in wisdom must one day hand over the fruit of his labor (i.e., his fortune and the care of his achievements) to his successor. There is no guarantee that one’s heir will be wise and be a good steward of this wealth, or be foolish and squander it – in which case, the former man’s entire life’s work would be in vain.

[2:21]  ²¹ tn Heb “it”; the referent (“the fruit of his labor”) has been specified in the translation for clarity.

[2:21]  ²² tn Or “he must turn over an inheritance”; or “he must turn it over, namely, an inheritance.” There are two approaches to the syntax of חֶלְקוֹ (khelqo, “his inheritance”): (1) The 3rd person masculine singular suffix is a subjective genitive: “his inheritance” = the inheritance which he must give to his heir. The referent of the 3rd person masculine singular suffix is Qoheleth in 2:21a who worked hard to amass the fortune. The noun חֵלֶק (kheleq, “inheritance”) functions as an adverbial accusative of state (GKC 372 §118.a) or a predicate accusative (R. J. Williams, Hebrew Syntax, 12-13, §57): “He must give it [i.e., his fortune] as an inheritance.” (2) The 3rd person masculine singular suffix is an objective genitive: “his inheritance” = the inheritance which the heir will receive from Qoheleth. The referent of the 3rd person masculine singular suffix is the heir in 2:21b. The noun חֵלֶק (“inheritance”) functions as the accusative direct object in apposition (R. J. Williams, Hebrew Syntax, 15-16, §71) to the 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, “he must give it”; Qal imperfect 3rd person masculine singular from נָתַן, natan, + 3rd person masculine singular suffix): “He must give it, namely, his inheritance, to one who did not work for it.”

[2:21]  ²³ tn The noun רָעָה (ra’ah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice; wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase רָעָה רַבָּה (ra’ah rabbah) connotes “grave injustice” or “great misfortune” (e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5). It is expressed well as: “This too is…a great misfortune” (NAB, NIV, MLB) and “utterly wrong!” (NEB).

[2:21]  sn Verses 18-21 are arranged into two sub-units (2:18-19 and 2:20-21). Each contains a parallel structure: (1) Introductory lament: “I hated all my toil” and “I began to despair about all my toil.” (2) Reason for the lament: “I must turn over the fruit of my labor to the hands of my successor” and “he must hand over the fruit of his work as an inheritance.” (3) Description of successor: “who knows whether he will be a wise man or a fool?” and “he did not work for it.” (4) Concluding statement: “This also is fruitless!” and “This also is profitless and an awful injustice!”

[2:22]  ²⁴ tn Heb “under the sun.” The rhetorical question is an example of negative affirmation, expecting a negative answer: “Man acquires nothing” (see E. W. Bullinger, Figures of Speech, 949-51).

[22:11]  ²⁵ tn Grk “must do evil still.”

[22:11]  ²⁶ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ²⁷ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.