Mazmur 12:3
Konteks12:3 May the Lord cut off 1 all flattering lips,
and the tongue that boasts! 2
Mazmur 64:8
Konteks64:8 Their slander will bring about their demise. 3
All who see them will shudder, 4
Mazmur 120:3
Konteks120:3 How will he severely punish you,
you deceptive talker? 5
Mazmur 149:9
Konteks149:9 and execute the judgment to which their enemies 6 have been sentenced. 7
All his loyal followers will be vindicated. 8
Praise the Lord!
Amsal 17:20
Konteks17:20 The one who has a perverse heart 9 does not find good, 10
and the one who is deceitful in speech 11 falls into trouble.
Yesaya 3:8
Konteks3:8 Jerusalem certainly stumbles,
Judah falls,
for their words and their actions offend the Lord; 12
they rebel against his royal authority. 13
Matius 12:36
Konteks12:36 I 14 tell you that on the day of judgment, people will give an account for every worthless word they speak.
Lukas 19:22
Konteks19:22 The king 15 said to him, ‘I will judge you by your own words, 16 you wicked slave! 17 So you knew, did you, that I was a severe 18 man, withdrawing what I didn’t deposit and reaping what I didn’t sow?
Lukas 19:2
Konteks19:2 Now 19 a man named Zacchaeus was there; he was a chief tax collector 20 and was rich.
Pengkhotbah 2:17-18
Konteks2:17 So I loathed 21 life 22 because what
happens 23 on earth 24 seems awful to me;
for all the benefits of wisdom 25 are futile – like chasing the wind.
2:18 So I loathed all the fruit of 26 my effort, 27
for which I worked so hard 28 on earth, 29
because 30 I must leave it 31 behind 32 in the hands of my successor. 33
Yudas 1:15-16
Konteks1:15 to execute judgment on 34 all, and to convict every person 35 of all their thoroughly ungodly deeds 36 that they have committed, 37 and of all the harsh words that ungodly sinners have spoken against him.” 38 1:16 These people are grumblers and 39 fault-finders who go 40 wherever their desires lead them, 41 and they give bombastic speeches, 42 enchanting folks 43 for their own gain. 44
[12:3] 1 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[12:3] 2 tn Heb “a tongue speaking great [things].”
[64:8] 3 tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.
[64:8] 4 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.
[120:3] 5 tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The
[149:9] 6 tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.
[149:9] 7 tn Heb “to do against them judgment [that] is written.”
[149:9] 8 tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).
[17:20] 9 tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.”
[17:20] 10 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
[17:20] 11 tn Heb “tongue”; NIV “whose tongue is deceitful.”
[3:8] 12 tn Heb “for their tongue and their deeds [are] to the Lord.”
[3:8] 13 tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.
[12:36] 14 tn Here δέ (de) has not been translated.
[19:22] 15 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 16 tn Grk “out of your own mouth” (an idiom).
[19:22] 17 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 18 tn Or “exacting,” “harsh,” “hard.”
[19:2] 19 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[19:2] 20 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
[2:17] 22 tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.
[2:17] 23 tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.
[2:17] 24 tn Heb “under the sun.”
[2:17] 25 tn Heb “all,” referring here to the relative advantage of wisdom.
[2:18] 26 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 phrase “hard labor”).
[2:18] 27 tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (’amali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittÿnennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shello’ ’amal-bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).
[2:18] 28 tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (’amali she’ani ’amel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.
[2:18] 29 tn Heb “under the sun.”
[2:18] 30 tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (she’annikhennu, relative pronoun שֶׁ + Hiphil imperfect 1st person common singular from נוּחַ, nuakh, “to leave” + 3rd person masculine singular suffix) is causal: “Because I must leave it behind.”
[2:18] 31 tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).
[2:18] 32 tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.
[2:18] 33 tn Heb “to a man who will come after me.”
[1:15] 34 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
[1:15] 36 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
[1:15] 37 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
[1:15] 38 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
[1:16] 39 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 40 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 41 tn Grk “(who go/going) according to their own lusts.”
[1:16] 42 tn Grk “and their mouth speaks bombastic things.”
[1:16] sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.
[1:16] 43 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
