Leviticus 22:1-33
Context22:1 The Lord spoke to Moses: 22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings 1 of the Israelites, which they consecrate to me, so that they do not profane my holy name. 2 I am the Lord. 22:3 Say to them, ‘Throughout your generations, 3 if any man from all your descendants approaches the holy offerings which the Israelites consecrate 4 to the Lord while he is impure, 5 that person must be cut off from before me. 6 I am the Lord. 22:4 No man 7 from the descendants of Aaron who is diseased or has a discharge 8 may eat the holy offerings until he becomes clean. The one 9 who touches anything made unclean by contact with a dead person, 10 or a man who has a seminal emission, 11 22:5 or a man who touches a swarming thing by which he becomes unclean, 12 or touches a person 13 by which he becomes unclean, whatever that person’s impurity 14 – 22:6 the person who touches any of these 15 will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water. 22:7 When the sun goes down he will be clean, and afterward he may eat from the holy offerings, because they are his food. 22:8 He must not eat an animal that has died of natural causes 16 or an animal torn by beasts and thus become unclean by it. I am the Lord. 22:9 They must keep my charge so that they do not incur sin on account of it 17 and therefore die 18 because they profane it. I am the Lord who sanctifies them.
22:10 “‘No lay person 19 may eat anything holy. Neither a priest’s lodger 20 nor a hired laborer may eat anything holy, 22:11 but if a priest buys a person with his own money, 21 that person 22 may eat the holy offerings, 23 and those born in the priest’s 24 own house may eat his food. 25 22:12 If a priest’s daughter marries a lay person, 26 she may not eat the holy contribution offerings, 27 22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in 28 her father’s house as in her youth, 29 she may eat from her father’s food, but no lay person may eat it.
22:14 “‘If a man eats a holy offering by mistake, 30 he must add one fifth to it and give the holy offering to the priest. 31 22:15 They 32 must not profane the holy offerings which the Israelites contribute 33 to the Lord, 34 22:16 and so cause them to incur a penalty for guilt 35 when they eat their holy offerings, 36 for I am the Lord who sanctifies them.’”
22:17 The Lord spoke to Moses: 22:18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man 37 from the house of Israel or from the foreigners in Israel 38 presents his offering for any of the votive or freewill offerings which they present to the Lord as a burnt offering, 22:19 if it is to be acceptable for your benefit 39 it must be a flawless male from the cattle, sheep, or goats. 22:20 You must not present anything that has a flaw, 40 because it will not be acceptable for your benefit. 41 22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering 42 or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; 43 it must have no flaw. 44
22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, 45 or with a festering eruption, or with a feverish rash. 46 You must not give any of these as a gift 47 on the altar to the Lord. 22:23 As for an ox 48 or a sheep with a limb too long or stunted, 49 you may present it as a freewill offering, but it will not be acceptable for a votive offering. 50 22:24 You must not present to the Lord something with testicles that are bruised, crushed, torn, or cut off; 51 you must not do this in your land. 22:25 Even from a foreigner 52 you must not present the food of your God from such animals as these, for they are ruined and flawed; 53 they will not be acceptable for your benefit.’”
22:26 The Lord spoke to Moses: 22:27 “When an ox, lamb, or goat is born, it must be under the care of 54 its mother seven days, but from the eighth day onward it will be acceptable as an offering gift 55 to the Lord. 22:28 You must not slaughter an ox or a sheep and its young 56 on the same day. 57 22:29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit. 58 22:30 On that very day 59 it must be eaten; you must not leave any part of it 60 over until morning. I am the Lord.
22:31 “You must be sure to do my commandments. 61 I am the Lord. 22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you, 22:33 the one who brought you out from the land of Egypt to be your God. 62 I am the Lord.”
Psalms 28:1--29:11
ContextBy David.
28:1 To you, O Lord, I cry out!
My protector, 64 do not ignore me! 65
If you do not respond to me, 66
I will join 67 those who are descending into the grave. 68
28:2 Hear my plea for mercy when I cry out to you for help,
when I lift my hands 69 toward your holy temple! 70
28:3 Do not drag me away with evil men,
with those who behave wickedly, 71
who talk so friendly to their neighbors, 72
while they plan to harm them! 73
28:4 Pay them back for their evil deeds!
Pay them back for what they do!
Punish them! 74
28:5 For they do not understand the Lord’s actions,
or the way he carries out justice. 75
The Lord 76 will permanently demolish them. 77
28:6 The Lord deserves praise, 78
for he has heard my plea for mercy! 79
28:7 The Lord strengthens and protects me; 80
I trust in him with all my heart. 81
I am rescued 82 and my heart is full of joy; 83
I will sing to him in gratitude. 84
28:8 The Lord strengthens his people; 85
he protects and delivers his chosen king. 86
28:9 Deliver your people!
Empower 87 the nation that belongs to you! 88
Care for them like a shepherd and carry them in your arms 89 at all times! 90
A psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 92
acknowledge the Lord’s majesty and power! 93
29:2 Acknowledge the majesty of the Lord’s reputation! 94
Worship the Lord in holy attire! 95
29:3 The Lord’s shout is heard over the water; 96
the majestic God thunders, 97
the Lord appears over the surging water. 98
29:4 The Lord’s shout is powerful, 99
the Lord’s shout is majestic. 100
29:5 The Lord’s shout breaks 101 the cedars,
the Lord shatters 102 the cedars of Lebanon. 103
29:6 He makes Lebanon skip like a calf
and Sirion 104 like a young ox. 105
29:7 The Lord’s shout strikes 106 with flaming fire. 107
29:8 The Lord’s shout shakes 108 the wilderness,
the Lord shakes the wilderness of Kadesh. 109
29:9 The Lord’s shout bends 110 the large trees 111
and strips 112 the leaves from the forests. 113
Everyone in his temple says, “Majestic!” 114
29:10 The Lord sits enthroned over the engulfing waters, 115
the Lord sits enthroned 116 as the eternal king.
29:11 The Lord gives 117 his people strength; 118
the Lord grants his people security. 119
Ecclesiastes 5:1-20
Context5:1 120 Be careful what you do 121 when you go to the temple 122 of God;
draw near to listen 123 rather than to offer a sacrifice 124 like fools, 125
for they do not realize that they are doing wrong.
5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,
for God is in heaven and you are on earth!
Therefore, let your words be few.
5:3 Just as dreams come when there are many cares, 126
so 127 the rash vow 128 of a fool occurs 129 when there are many words.
5:4 When you make a vow 130 to God, do not delay in paying it. 131
For God 132 takes no pleasure in fools:
Pay what you vow!
5:5 It is better for you not to vow
than to vow and not pay it. 133
5:6 Do not let your mouth cause you 134 to sin,
and do not tell the priest, 135 “It was a mistake!” 136
Why make God angry at you 137
so that he would destroy the work of your hands?”
5:7 Just as there is futility in many dreams,
so also in many words. 138
Therefore, fear God!
5:8 If you see the extortion 139 of the poor,
or the perversion 140 of justice and fairness in the government, 141
do not be astonished by the matter.
For the high official is watched by a higher official, 142
and there are higher ones over them! 143
5:9 The produce of the land is seized 144 by all of them,
even the king is served 145 by the fields. 146
5:10 The one who loves money 147 will never be satisfied with money, 148
he who loves wealth 149 will never be satisfied 150 with his 151 income.
This also is futile.
5:11 When someone’s 152 prosperity 153 increases, those who consume it also increase;
so what does its owner 154 gain, except that he gets to see it with his eyes? 155
5:12 The sleep of the laborer is pleasant – whether he eats little or much –
but the wealth of the rich will not allow him to sleep.
5:13 Here is 156 a misfortune 157 on earth 158 that I have seen:
Wealth hoarded by its owner to his own misery.
5:14 Then that wealth was lost through bad luck; 159
although he fathered a son, he has nothing left to give him. 160
5:15 Just as he came forth from his mother's womb, naked will he return as he came,
and he will take nothing in his hand that he may carry away from his toil.
5:16 This is another misfortune: 161
Just as he came, so will he go.
What did he gain from toiling for the wind?
5:17 Surely, he ate in darkness every day of his life, 162
and he suffered greatly with sickness and anger.
5:18 I have seen personally what is the only beneficial and appropriate course of action for people: 163
to eat and drink, 164 and find enjoyment in all their 165 hard work 166 on earth 167
during the few days of their life which God has given them,
for this is their reward. 168
5:19 To every man whom God has given wealth, and possessions,
he has also given him the ability 169
to eat from them, to receive his reward and to find enjoyment in his toil;
these things 170 are the gift of God.
5:20 For he does not think 171 much about the fleeting 172 days of his life
because God keeps him preoccupied 173 with the joy he derives from his activity. 174
2 Timothy 1:1-18
Context1:1 From Paul, 175 an apostle of Christ Jesus by the will of God, to further the promise 176 of life in Christ Jesus, 1:2 to Timothy, my dear child. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!
1:3 I am thankful to God, whom I have served with a clear conscience as my ancestors did, 177 when I remember you in my prayers as I do constantly night and day. 178 1:4 As I remember your tears, I long to see you, 179 so that I may be filled with joy. 1:5 I recall 180 your sincere faith 181 that was alive first in your grandmother Lois and in your mother Eunice, and I am sure 182 is in you.
1:6 Because of this I remind you to rekindle God’s gift that you possess 183 through the laying on of my hands. 1:7 For God did not give us a Spirit 184 of fear but of power and love and self-control. 1:8 So do not be ashamed of the testimony about our Lord 185 or of me, a prisoner for his sake, but by 186 God’s power accept your share of suffering 187 for the gospel. 1:9 He is the one who saved us 188 and called us with a holy calling, not based on 189 our works but on his own purpose and grace, granted to us in Christ Jesus before time began, 190 1:10 but now made visible through the appearing of our Savior Christ Jesus. He 191 has broken the power of death and brought life and immortality to light through the gospel! 1:11 For this gospel 192 I was appointed a preacher and apostle and teacher. 193 1:12 Because of this, in fact, I suffer as I do. 194 But I am not ashamed, because I know the one in whom my faith is set 195 and I am convinced that he is able to protect what has been entrusted to me 196 until that day. 197 1:13 Hold to the standard 198 of sound words that you heard from me and do so with the faith and love that are in Christ Jesus. 199 1:14 Protect that good thing 200 entrusted to you, through the Holy Spirit who lives within us.
1:15 You know that everyone in the province of Asia 201 deserted me, including Phygelus and Hermogenes. 1:16 May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment. 202 1:17 But when he arrived in Rome, 203 he eagerly searched for me and found me. 1:18 May the Lord grant him to find mercy from the Lord on that day! 204 And you know very well all the ways he served me in Ephesus. 205
1 tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.
2 tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the
3 tn Heb “To your generations.”
4 tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb קָדַשׁ (qadash) appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or “sacred”]”).
5 tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”
6 sn Regarding the “cut off” penalty, see the note on Lev 7:20. Cf. the interpretive translation of TEV “he can never again serve at the altar.”
7 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).
8 sn The diseases and discharges mentioned here are those described in Lev 13-15.
9 tn Heb “And the one.”
10 tn Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ (nefesh) meaning “a [dead] person,” see the note on Lev 19:28.
11 tn Heb “or a man who goes out from him a lying of seed.”
12 tn Heb “which there shall be uncleanness to him.”
13 tn The Hebrew term for “person” here is אָדָם (adam, “human being”), which could either a male or a female person.
14 tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”
15 sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.
16 tn Heb “a carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that has died of itself”; TEV “that has died a natural death.”
17 tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).
18 tn Heb “and die in it.”
19 tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”
20 tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.
21 tn Heb “and a priest, if he buys a person, the property of his silver.”
22 tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.
23 tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.
24 tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.
25 tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some
26 tn Heb “And a daughter of a priest, if she is to a man, a stranger” (cf. the note on v. 10 above).
27 tn Heb “she in the contribution of the holy offerings shall not eat.” For “contribution [offering]” see the note on Lev 7:14 and the literature cited there. Cf. NCV “the holy offerings”; TEV, NLT “the sacred offerings.”
28 tn Heb “to”; the words “live in” have been supplied in the translation for clarity.
29 tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”
30 tn Heb “And a man, if he eats a holy thing in error” (see the Lev 4:2 not on “straying,” which is the term rendered “by mistake” here).
31 sn When a person trespassed in regard to something sacred to the
32 tn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).
33 tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36).
34 tn Heb “the holy offerings of the sons of Israel which they contribute to the
35 tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (’avon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.
36 sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.
37 tn Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).
38 tn Heb “and from the foreigner [singular] in Israel.” Some medieval Hebrew
39 tn Heb “for your acceptance.” See Lev 1:3-4 above and the notes there.
40 tn Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24. Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”
41 tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).
42 tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.
43 tn Heb “for acceptance”; NAB “if it is to find acceptance.”
44 tn Heb “all/any flaw shall not be in it.”
45 tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).
46 sn See the note on Lev 21:20 above.
47 sn This term for offering “gift” is explained in the note on Lev 1:9.
48 tn Heb “And an ox.”
49 tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).
50 sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).
52 tn Heb “And from the hand of a son of a foreigner.”
53 tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).
54 tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.
55 tn Heb “for an offering of a gift.”
56 tn Heb “And an ox or a sheep, it and its son, you shall not slaughter.”
57 tn Heb “in one day.”
58 tn Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).
59 tn Heb “On that day”; NIV, NCV “that same day.”
60 tn Heb “from it.”
61 tn Heb “And you shall keep my commandments and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).
62 tn Heb “to be to you for God.”
63 sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.
64 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
65 tn Heb “do not be deaf from me.”
66 tn Heb “lest [if] you are silent from me.”
67 tn Heb “I will be equal with.”
68 tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.
69 sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.
70 tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.
71 tn Heb “workers of wickedness.”
72 tn Heb “speakers of peace with their neighbors.”
73 tn Heb “and evil [is] in their heart[s].”
74 tn Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.
75 tn Heb “or the work of his hands.” In this context “the
76 tn Heb “he”; the referent (the
77 tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.
78 tn Heb “blessed [be] the
79 sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.
80 tn Heb “The
81 tn Heb “in him my heart trusts.”
82 tn Or “I am helped.”
83 tn Heb “and my heart exults.”
84 tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.
85 tn Heb “the
86 tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
87 tn Or “bless.”
88 tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.
89 tn Heb “shepherd them and lift them up.”
sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2-4).
90 tn Or “forever.”
91 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
92 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
93 tn Or “ascribe to the
94 tn Heb “ascribe to the
95 tn That is, properly dressed for the occasion.
96 tn Heb “the voice of the
97 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
98 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
99 tn Heb “the voice of the
100 tn Heb “the voice of the
101 tn The Hebrew participial form draws attention to the durative nature of the action being described.
102 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
103 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
104 sn Sirion is another name for Mount Hermon (Deut 3:9).
105 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
106 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
107 sn The
108 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
109 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
110 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
111 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
112 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
113 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
114 tn Heb “In his temple, all of it says, ‘Glory.’”
115 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
116 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
117 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
118 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
119 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the
120 sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
121 tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew
sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.
122 tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.
123 tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.
124 tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).
125 tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).
126 tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).
127 tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.
128 tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.
129 tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.
130 tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).
131 tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).
132 tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.
133 tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.
134 tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.
135 tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).
tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).
136 tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).
137 tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).
138 tn The syntax of this verse is difficult. Perhaps the best approach is to classify the vav on וַהֲבָלִים (vahavalim, “futilities”) as introducing the predicate (e.g., Gen 40:9; 2 Sam 23:3; Prov 10:25; Isa 34:12; Job 4:6; 36:26); BDB 255 s.v. ו 5.c.γ: “There is futility….” The phrase בְרֹב הֲלֹמוֹת (vÿrob halomot) is an adverbial modifier (“in many dreams”), as is דְבָרִים הַרְבֵּה (dÿvarim harbeh, “many words”). The vav prefixed to וּדְבָרִים (udÿvarim) and the juxtaposition of the two lines suggests a comparison: “just as…so also…” (BDB 253 s.v. ו 1.j). The English versions reflect a variety of approaches: “In the multitude of dreams and many words there are also diverse vanities” (KJV); “In the multitude of dreams there are vanities, and in many words” (ASV); “When dreams increase, empty words grow many” (RSV); “In many dreams and follies and many words” (MLB); “In the abundance of dreams both vanities and words abound” (YLT); “Where there are many dreams, there are many vanities, and words without number” (Douay); “Many dreams and words mean many a vain folly” (Moffatt); “Much dreaming leads to futility and to superfluous talk” (NJPS); “In many dreams and in many words there is emptiness” (NASB); “Much dreaming and many words are meaningless” (NIV); “With many dreams comes vanities and a multitude of words” (NRSV).
139 tn Alternately, “oppression.” The term עֹשֶׁק (’osheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukofantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.
140 tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.
141 tn Heb “in the province.”
142 tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.
143 sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.
144 tn The phrase “is seized” does not appear in the Hebrew text, but is supplied in the translation for clarity.
145 tn The function of the term נֶעֱבָד (ne’evar, Niphal participle ms from עָבַד, ’avar, “to serve”) has been understood in four ways: (1) adjectival use of the participle, modifying the noun שָׂדֶה (sadeh, “field”): “cultivated field” (RSV, NRSV, NJPS, NAB); (2) adjectival use of the participle, modifying מֶלֶךְ (melekh, “king”): “the king who cultivates” (NASB); (3) verbal use of the participle, taking שָׂדֶה (“field”) as the subject: “field is cultivated” (NEB); and (4) verbal use of the participle, taking מֶלֶךְ (“king”) as the subject: “the king is served” (KJV, NASB); also “the king profits” (NIV). BDB 713 s.v. עָבַד 2 lists both the adjectival and verbal options: “a king for [i.e., devoted to] the cultivated field” and “a king that makes himself servant to the field [i.e., devoted to agriculture].” HALOT 774 s.v. עבד suggests the line be rendered as “a king who serves the land.” In the Qal stem the verb עָבַד (’avar) is sometimes used in reference to tribute imposed upon a king’s subjects (e.g., Jer 25:14; 27:7; 30:8; Ezek 34:27) and in reference to subjects serving a king (e.g., Judg 9:28, 38; 1 Sam 11:1; 1 Kgs 5:1; 2 Sam 22:44; Jer 27:7; 28:14; 2 Kgs 25:24); cf. BDB 713 s.v. עָבַד 3; HALOT 773 s.v. עבד 3. Likewise, it is also used in reference to tilling the ground (e.g., Gen 2:5; 4:2, 12; 2 Sam 9:10; Isa 30:24; Jer 27:11; Zech 13:5; Prov 12:11; 28:19) and a vineyard or garden (Gen 2:15; Deut 28:39); cf. HALOT 773 s.v. עבד 3; BDB 713 s.v. עָבַד 3.
146 tn The syntax and exegesis of the line is difficult. There are three basic interpretive options: (1) the king takes care of the security of the cultivated land: “in any case, the advantage of a country is that there is a king for the cultivated land”; (2) the king is in favor of a prosperous agricultural policy: “in any case, the advantage of a country is that there is a king who is obeyed for the sake of the agriculture”; and (3) the king exploits the poor farmers: “the produce of the land is [seized] by all, even the king is served by the fields.” Perhaps the best option in the light of the context is to take the referent of כֹּל (kol, “all”) to the government officials of 5:8 rather than to the people as a whole. The verse depicts the exploitation of the poor farmers by corrupt government officials. This is reflected in two English versions: “the increase from the land is taken by all; the king himself profits from the fields” (NIV); “the profit of the land is among all of them; a cultivated field has a king” (RSV margin). On the other hand, the LXX treated the syntax so the king is viewed in a neutral sense: και περισσεια γης ἐπι παντι ἐστι, βασιλευς του αργου εἰργασμενου (“The abundance of the earth is for everyone; the king is dependent on the tilled field”). Most English versions deal with the syntax so that the king is viewed in a neutral or positive sense: “the profit of the earth is for all; the king himself is served by the field” (KJV); “a king who cultivates the field is an advantage to the land” (NASB); “this is an advantage for a land: a king for a plowed field” (NRSV); “the greatest advantage in all the land is his: he controls a field that is cultivated” (NJPS); “a country prospers with a king who has control” (Moffatt); “a king devoted to the field is an advantage to the land” (MLB); “a king is an advantage to a land with cultivated fields” (RSV); “the best thing for a country is a king whose own lands are well tilled” (NEB); and “an advantage for a country in every respect is a king for the arable land” (NAB). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:576–77.
147 tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490–91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.
148 sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.
149 tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).
150 tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.
151 tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.
152 tn The word “someone’s” does not appear in the Hebrew text, but is supplied in the translation for clarity.
153 tn The term טוֹבָה (tovah, “good”) connotes “prosperity” (Deut 23:7; Job 9:25; 21:25; Ps 106:5; Lam 3:17; Eccl 4:8; 5:10, 17; 6:3, 6; 7:14; 9:18; Neh 2:10; Sir 6:11; 41:13); cf. HALOT 372 s.v. טוֹבָה 2. The related term טוֹב (tov, “good”) connotes “prosperity” as well (Prov 11:10; Job 20:21; 21:16); cf. HALOT 372 s.v. טוֹבָה 1.b. Here, it refers to the possessions and wealth a person acquires as the fruit of his labors. This nuance is well reflected in several English versions: “The more a man gains, the more there are to spend it” (Moffatt); “When riches multiply, so do those who live off them” (NEB); “As his substance increase, so do those who consume it” (NJPS); and “Where there are great riches, there are also many to devour them” (NAB). The line does not describe the economic law of “supply and demand,” as some versions seem to imply, e.g., “As goods increase, so do those who consume them” (NIV); “When goods increase, those who eat them increase” (NRSV); cf. also KJV, ASV, RSV, MLB, NASB.
154 tn The form is plural in the Hebrew text, but the plural is one of intensification; it is used here to emphasize the owner’s authority over his wealth. See GKC 399 §124.i. See v 13 as well.
155 tn The rhetorical question is an example of negative affirmation, expecting a negative answer: “There is no ultimate advantage!” (see E. W. Bullinger, Figures of Speech, 947-48).
156 tn Heb “there is.” The term יֵשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (e.g., Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).
157 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” (Eccl 2:17; 5:12, 15; 6:1; 10:5).
158 tn Heb “under the sun.”
159 tn Or “through a bad business deal.” The basic meaning of עִנְיַן (’inyan) is “business; affair” (HALOT 857 s.v. עִנְיָן) or “occupation; task” (BDB 775 s.v. עִנְיָן). The term is used in a specific sense in reference to business activity (Eccl 8:16), as well as in a more general sense in reference to events that occur on earth (Eccl 1:13; 4:8). BDB suggests that the phrase עִנְיַן רָע (’inyan ra’) in 5:13 refers to a bad business deal (BDB 775 s.v. עִנְיָן); however, HALOT suggests that it means “bad luck” (HALOT 857 s.v. עִנְיָן). The English versions reflect the same two approaches: (1) bad luck: “some misfortune” (NAB, NIV) and (2) a bad business deal: “a bad investment” (NASB), “a bad venture” (RSV, NRSV, MLB), “some unlucky venture” (Moffatt, NJPS), “an unlucky venture” (NEB), “an evil adventure” (ASV).
160 tn Heb “there is nothing in his hand.”
161 tn See the note on the phrase “depressing misfortune” in v. 13.
162 tn Heb “all his days.” The phrase “of his life” does not appear in the Hebrew text, but is supplied in the translation for clarity.
163 tn Heb “Behold, that which I have seen, I, good which is beautiful.” The phrase “for people” does not appear in the Hebrew text, but is supplied in the translation for clarity.
164 sn The phrase “to eat and to drink” is a common idiom in Ecclesiastes for a person enjoying the fruit of his labor (e.g., 2:24; 3:13).
165 tn Heb “his,” and three times later in the verse.
166 tn Heb “the toil which one toils.”
167 tn Heb “under the sun.”
168 tn The term חֵלֶק (kheleq, “lot”) has a wide range of meanings: (1) “share of spoils” (Gen 14:24; Num 31:36; 1 Sam 30:24), (2) “portion of food” (Lev 6:10; Deut 18:8; Hab 1:16), (3) “portion [or tract] of land” (Deut 10:9; 12:12; Josh 19:9), (4) “portion” or “possession” (Num 18:20; Deut 32:9), (5) “inheritance” (2 Kgs 9:10; Amos 7:4), (6) “portion” or “award” (Job 20:29; 27:13; 31:2; Isa 17:14) or “profit; reward” (Eccl 2:10, 21; 3:22; 5:17-18; 9:6, 9); see HALOT 323 s.v. II חֵלֶק; BDB 324 s.v. חֵלֶק. Throughout Ecclesiastes, the term is used in reference to man’s temporal profit from his labor and his reward from God (e.g., Eccl 3:22; 9:9).
169 tn The syntax of this verse is difficult. The best approach is to view הִשְׁלִיטוֹ (hishlito, “he has given him the ability”) as governing the three following infinitives: לֶאֱכֹל (le’ekhol, “to eat”), וְלָשֵׂאת (vÿlase’t, “and to lift” = “to accept [or receive]”), and וְלִשְׂמֹחַ (vÿlismoakh, “and to rejoice”). This statement parallels 2:24-26 which states that no one can find enjoyment in life unless God gives him the ability to do so.
170 tn Heb “this.” The feminine singular demonstrative pronoun זֹה (zoh, “this”) refers back to all that preceded it in the verse (e.g., GKC 440-41 §135.p), that is, the ability to enjoy the fruit of one’s labor is the gift of God (e.g., Eccl 2:24-26). The phrase “these things” is used in the translation for clarity.
171 tn The verb זָכַר (zakhar, “to remember”) may be nuanced “to call to mind; to think about,” that is, “to reflect upon” (e.g., Isa 47:7; Lam 1:9; Job 21:6; 36:24; 40:32; Eccl 11:8); cf. BDB 270 s.v. זָכַר 5; HALOT 270 s.v. I זכר 2.
172 tn The word “fleeting” does not appear in the Hebrew text, but is supplied in the translation for clarity.
173 tn The term מַעֲנֵה (ma’aneh, Hiphil participle ms from II עָנָה, ’anah, “to be occupied”) refers to activity that keeps a person physically busy and mentally preoccupied, e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854; BDB 775 s.v. עָנָה II). The related noun עִנְיַן (’inyan,“business; occupation; task”) refers to activity that keeps man busy and occupies his time, e.g., Eccl 1:13; 2:26; 3:10 (HALOT 857; BDB 775 s.v. עִנְיָן). The participle form is used to emphasize durative, uninterrupted, continual action.
174 tn Heb “with the joy of his heart.” The words “he derives from his activity” do not appear in the Hebrew, but they are added to clarify the Teacher’s point in light of what he says right before this.
175 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
176 tn Grk “for the promise…” or possibly “in accordance with the promise…”
177 tn Grk “from my ancestors.”
178 tn Or “as I do constantly. By night and day I long to see you…”
179 tn Grk “longing to see you, remembering your tears” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
180 tn Grk “recalling” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
181 tn Grk “the sincere faith in you.”
182 tn Or “convinced.”
183 tn Grk “that is in you.”
184 tn Or “a spirit,” denoting the human personality under the Spirit’s influence as in 1 Cor 4:21; Gal 6:1; 1 Pet 3:4. But the reference to the Holy Spirit at the end of this section (1:14) makes it likely that it begins this way also, so that the Holy Spirit is the referent.
185 tn Grk “the testimony of our Lord.”
186 tn Or “according to.”
187 tn Grk “suffer hardship together,” implying “join with me in suffering.”
188 tn More literally, “who saved us,” as a description of God in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
189 tn Or “according to,” or “by.”
190 tn Grk “before eternal times.”
191 tn Grk “having broken…and having brought…” (describing Christ). Because of the length and complexity of the Greek sentence, a new sentence was started here (and at the beginning of v. 11) in the translation.
192 tn Grk “for which.”
193 tc Most
194 tn Grk “suffer these things.”
195 tn Or “in whom I have believed.”
196 sn What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense.
197 sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10).
198 tn Or “pattern.”
199 tn Grk “in faith and love in Christ Jesus.”
sn With the faith and love that are in Christ Jesus. This describes the manner in which Timothy must hold to the standard (similar to Paul’s call for him to give attention to his life and his teaching in 1 Tim 4:11-16).
200 sn That good thing (Grk “the good deposit”) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20).
201 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
202 tn Grk “my chain.”
203 map For location see JP4 A1.
204 sn That day is a reference to the day when Onesiphorus (v. 16) stands before Christ to give account for his service (cf. v. 12; 1 Cor 3:13; 2 Cor 5:9-10).
205 tn Grk “all the ways he served in Ephesus.”