Amsal 10:12

10:12 Hatred ¹  stirs up dissension,

but love covers all transgressions. ² 

Amsal 10:2

10:2 Treasures gained by wickedness ³  do not profit,

but righteousness ⁴  delivers from mortal danger. ⁵ 

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ⁶  is bearing fruit and growing, so it has also been bearing fruit and growing ⁷  among you from the first day you heard it and understood the grace of God in truth.

Galatia 5:22

5:22 But the fruit of the Spirit ⁸  is love, ⁹  joy, peace, patience, kindness, goodness, faithfulness, ¹⁰ 

Efesus 4:2

4:2 with all humility and gentleness, ¹¹  with patience, bearing with ¹²  one another in love,

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹³  all patience and steadfastness, joyfully

Kolose 3:12

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ¹⁴  kindness, humility, gentleness, and patience,

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁵  sound teaching.

Titus 3:10

3:10 Reject a divisive person after one or two warnings.

Titus 3:2

3:2 They must not slander ¹⁶  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁷ 

Yakobus 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ¹⁸  full of mercy and good fruit, ¹⁹  impartial, and not hypocritical. ²⁰ 

Yakobus 3:1

The Power of the Tongue

3:1 Not many of you should become teachers, my brothers and sisters, ²¹  because you know that we will be judged more strictly. ²² 

Pengkhotbah 4:8

4:8 A man who is all alone with no companion, ²³ 

he has no children nor siblings; ²⁴ 

yet there is no end to all his toil,

and he ²⁵  is never satisfied with riches.

He laments, ²⁶  “For whom am I toiling and depriving myself ²⁷  of pleasure?” ²⁸ 

This also is futile and a burdensome task! ²⁹ 

[10:12]  ¹ sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).

[10:12]  ² sn Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet 4:8).

[10:2]  ³ tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”

[10:2]  ⁴ sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.

[10:2]  ⁵ tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.

[1:6]  ⁶ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁷ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[5:22]  ⁸ tn That is, the fruit the Spirit produces.

[5:22]  ⁹ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹⁰ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[4:2]  ¹¹ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ¹² tn Or “putting up with”; or “forbearing.”

[1:11]  ¹³ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[3:12]  ¹⁴ tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[2:1]  ¹⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:2]  ¹⁶ tn Or “discredit,” “damage the reputation of.”

[1:2]  ¹⁷ tn Grk “before eternal ages.”

[3:17]  ¹⁸ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ¹⁹ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ²⁰ tn Or “sincere.”

[3:1]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:1]  ²² tn Grk “will receive a greater judgment.”

[4:8]  ²³ tn Heb “There is one and there is not a second.”

[4:8]  ²⁴ tn Heb “son nor brother.” The terms “son” and “brother” are examples of synecdoche of specific (species) for the general (genus). The term “son” is put for offspring, and “brother” for siblings (e.g., Prov 10:1).

[4:8]  ²⁵ tn Heb “his eye.” The term “eye” is a synecdoche of part (i.e., the eye) for the whole (i.e., the whole person); see E. W. Bullinger, Figures of Speech, 647.

[4:8]  ²⁶ tn The phrase “he laments” is not in the Hebrew text, but is supplied in the translation for clarity. The direct discourse (“For whom am I toiling and depriving myself of pleasure?”) is not introduced with an introductory structure. As in the LXX, some translations suggest that these words are spoken by a lonely workaholic, e.g., “He says…” (NAB, NEB, ASV, NIV, NRSV). Others suggest that this is a question that he never asks himself, e.g., “Yet he never asks himself…” (KJV, RSV, MLB, YLT, Douay, NASB, Moffatt).

[4:8]  ²⁷ tn Heb “my soul.”

[4:8]  ²⁸ tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51).

[4:8]  ²⁹ tn The adjective רָע (ra’, “evil”) here means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase עִנְיַן רָע (’inyan ra’, “unhappy business; rotten business; grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel, “futile”) in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנָה (’anah) means “to be occupied; to be busy with (בְּ, bet),” e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern; care.” The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III ענה). HALOT 857 s.v. עִנְיָן renders the phrase as “unhappy business” here. The phrase עִנְיַן רָע, is treated creatively by English versions: KJV, ASV “sore travail”; YLT “sad travail”; Douay “grievous vexation”; RSV, NRSV, NJPS “unhappy business”; NEB, Moffatt “sorry business”; NIV “miserable business”; NAB “worthless task”; NASB “grievous task”; MLB “sorry situation”; NLT “depressing.”