Wahyu 1:18

1:18 and the one who lives! I ¹  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ² 

Kidung Agung 8:14

The Beloved to Her Lover:

8:14 Make haste, my beloved!

Be like a gazelle or a young stag

on the mountains of spices.

Yesaya 25:9

25:9 At that time they will say, ³ 

“Look, here ⁴  is our God!

We waited for him and he delivered us.

Here ⁵  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Yohanes 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ⁶  I suppose the whole world ⁷  would not have room for the books that would be written. ⁸ 

Yohanes 21:2

21:2 Simon Peter, Thomas ⁹  (called Didymus), ¹⁰  Nathanael ¹¹  (who was from Cana ¹²  in Galilee), the sons ¹³  of Zebedee, ¹⁴  and two other disciples ¹⁵  of his were together.

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁶  to those who eagerly await him he will appear a second time, not to bear sin ¹⁷  but to bring salvation. ¹⁸ 

Ibrani 9:2

9:2 For a tent was prepared, the outer one, ¹⁹  which contained ²⁰  the lampstand, the table, and the presentation of the loaves; this ²¹  is called the holy place.

Pengkhotbah 3:12-14

Enjoy Life in the Present

3:12 I have concluded ²²  that there is nothing better for people ²³ 

than ²⁴  to be happy and to enjoy

themselves ²⁵  as long as they live,

3:13 and also that everyone should eat and drink, and find enjoyment in all his toil,

for these things ²⁶  are a gift from God.

God’s Sovereignty

3:14 I also know that whatever God does will endure forever;

nothing can be added to it, and nothing taken away from it.

God has made it this way, so that men will fear him.

[1:18]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ² tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[25:9]  ³ tn Heb “and one will say in that day.”

[25:9]  ⁴ tn Heb “this [one].”

[25:9]  ⁵ tn Heb “this [one].”

[21:25]  ⁶ tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.

[21:25]  ⁷ tn Grk “the world itself.”

[21:25]  ⁸ tc Although the majority of mss (C² Θ Ψ Ë¹³ Ï lat) conclude this Gospel with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended.

[21:25]  sn The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, “the whole world would not have room for the books that would be written.” This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9-12). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.

[21:2]  ⁹ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹⁰ sn Didymus means “the twin” in Greek.

[21:2]  ¹¹ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹² map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ¹³ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹⁴ sn The sons of Zebedee were James and John.

[21:2]  ¹⁵ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[9:28]  ¹⁶ sn An allusion to Isa 53:12.

[9:28]  ¹⁷ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ¹⁸ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:2]  ¹⁹ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ²⁰ tn Grk “in which [were].”

[9:2]  ²¹ tn Grk “which,” describing the outer tent.

[3:12]  ²² tn Heb “I know.”

[3:12]  ²³ tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.

[3:12]  ²⁴ tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).

[3:12]  ²⁵ tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).

[3:13]  ²⁶ tn Heb “for it.” The referent of the 3rd person feminine singular independent person pronoun (“it”) is probably the preceding statement: “to eat, drink, and find satisfaction.” This would be an example of an anacoluthon (GKC 505-6 §167.b). Thus the present translation uses “these things” to indicate the reference back to the preceding.