Leviticus 25:1-55 
Context25:1 The Lord spoke to Moses at Mount Sinai: 25:2 “Speak to the Israelites and tell them, ‘When you enter the land that I am giving you, the land must observe a Sabbath 1 to the Lord. 25:3 Six years you may sow your field, and six years you may prune your vineyard and gather the produce, 2 25:4 but in the seventh year the land must have a Sabbath of complete rest 3 – a Sabbath to the Lord. You must not sow your field or 4 prune your vineyard. 25:5 You must not gather in the aftergrowth of your harvest and you must not pick the grapes of your unpruned 5 vines; the land must have a year of complete rest. 25:6 You may have the Sabbath produce 6 of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, 7 25:7 your cattle, and the wild animals that are in your land – all its produce will be for you 8 to eat.
25:8 “‘You must count off 9 seven weeks of years, seven times seven years, 10 and the days of the seven weeks of years will amount to forty-nine years. 11 25:9 You must sound loud horn blasts 12 – in the seventh month, on the tenth day of the month, on the Day of Atonement – you must sound the horn in your entire land. 25:10 So you must consecrate the fiftieth year, 13 and you must proclaim a release 14 in the land for all its inhabitants. That year will be your jubilee; 15 each one of you must return 16 to his property and each one of you must return to his clan. 25:11 That fiftieth year will be your jubilee; you must not sow the land, harvest its aftergrowth, or pick the grapes of its unpruned vines. 17 25:12 Because that year is a jubilee, it will be holy to you – you may eat its produce 18 from the field.
25:13 “‘In this year of jubilee you must each return 19 to your property. 25:14 If you make a sale 20 to your fellow citizen 21 or buy 22 from your fellow citizen, no one is to wrong his brother. 23 25:15 You may buy it from your fellow citizen according to the number of years since 24 the last jubilee; he may sell it to you according to the years of produce that are left. 25 25:16 The more years there are, 26 the more you may make its purchase price, and the fewer years there are, 27 the less you must make its purchase price, because he is only selling to you a number of years of 28 produce. 25:17 No one is to oppress his fellow citizen, 29 but you must fear your God, because I am the Lord your God. 25:18 You must obey my statutes and my regulations; you must be sure to keep them 30 so that you may live securely in the land. 31
25:19 “‘The land will give its fruit and you may eat until you are satisfied, 32 and you may live securely in the land. 25:20 If you say, ‘What will we eat in the seventh year if we do not sow and gather our produce?’ 25:21 I will command my blessing for you in the sixth year so that it may yield 33 the produce 34 for three years, 25:22 and you may sow the eighth year and eat from that sixth year’s produce 35 – old produce. Until you bring in the ninth year’s produce, 36 you may eat old produce. 25:23 The land must not be sold without reclaim 37 because the land belongs to me, for you are foreigners and residents with me. 38 25:24 In all your landed property 39 you must provide for the right of redemption of the land. 40
25:25 “‘If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold. 41 25:26 If a man has no redeemer, but he prospers 42 and gains enough for its redemption, 43 25:27 he is to calculate the value of the years it was sold, 44 refund the balance 45 to the man to whom he had sold it, and return to his property. 25:28 If he has not prospered enough to refund 46 a balance to him, then what he sold 47 will belong to 48 the one who bought it until the jubilee year, but it must revert 49 in the jubilee and the original owner 50 may return to his property.
25:29 “‘If a man sells a residential house in a walled city, 51 its right of redemption must extend 52 until one full year from its sale; 53 its right of redemption must extend to a full calendar year. 54 25:30 If it is not redeemed before the full calendar year is ended, 55 the house in the walled city 56 will belong without reclaim 57 to the one who bought it throughout his generations; it will not revert in the jubilee. 25:31 The houses of villages, however, 58 which have no wall surrounding them 59 must be considered as the field 60 of the land; they will have the right of redemption and must revert in the jubilee. 25:32 As for 61 the cities of the Levites, the houses in the cities which they possess, 62 the Levites must have a perpetual right of redemption. 25:33 Whatever someone among the Levites might redeem – the sale of a house which is his property in a city – must revert in the jubilee, 63 because the houses of the cities of the Levites are their property in the midst of the Israelites. 25:34 Moreover, 64 the open field areas of their cities 65 must not be sold, because that is their perpetual possession.
25:35 “‘If your brother 66 becomes impoverished and is indebted to you, 67 you must support 68 him; he must live 69 with you like a foreign resident. 70 25:36 Do not take interest or profit from him, 71 but you must fear your God and your brother must live 72 with you. 25:37 You must not lend him your money at interest and you must not sell him food for profit. 73 25:38 I am the Lord your God who brought you out from the land of Egypt to give you the land of Canaan – to be your God. 74
25:39 “‘If your brother becomes impoverished with regard to you so that he sells himself to you, you must not subject him to slave service. 75 25:40 He must be with you as a hired worker, as a resident foreigner; 76 he must serve with you until the year of jubilee, 25:41 but then 77 he may go free, 78 he and his children with him, and may return to his family and to the property of his ancestors. 79 25:42 Since they are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale. 80 25:43 You must not rule over him harshly, 81 but you must fear your God.
25:44 “‘As for your male and female slaves 82 who may belong to you – you may buy male and female slaves from the nations all around you. 83 25:45 Also you may buy slaves 84 from the children of the foreigners who reside with you, and from their families that are 85 with you, whom they have fathered in your land, they may become your property. 25:46 You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly. 86
25:47 “‘If a resident foreigner who is with you prospers 87 and your brother becomes impoverished with regard to him so that 88 he sells himself to a resident foreigner who is with you or to a member 89 of a foreigner’s family, 25:48 after he has sold himself he retains a right of redemption. 90 One of his brothers may redeem him, 25:49 or his uncle or his cousin 91 may redeem him, or anyone of the rest of his blood relatives – his family 92 – may redeem him, or if 93 he prospers he may redeem himself. 25:50 He must calculate with the one who bought him the number of years 94 from the year he sold himself to him until the jubilee year, and the cost of his sale must correspond to the number of years, according to the rate of wages a hired worker would have earned while with him. 95 25:51 If there are still many years, in keeping with them 96 he must refund most of the cost of his purchase for his redemption, 25:52 but if only a few years remain 97 until the jubilee, he must calculate for himself in keeping with the remaining years and refund it for his redemption. 25:53 He must be with the one who bought him 98 like a yearly hired worker. 99 The one who bought him 100 must not rule over him harshly in your sight. 25:54 If, however, 101 he is not redeemed in these ways, he must go free 102 in the jubilee year, he and his children with him, 25:55 because the Israelites are my own servants; 103 they are my servants whom I brought out from the land of Egypt. I am the Lord your God.
Psalms 32:1-11
ContextBy David; a well-written song. 105
32:1 How blessed 106 is the one whose rebellious acts are forgiven, 107
whose sin is pardoned! 108
32:2 How blessed is the one 109 whose wrongdoing the Lord does not punish, 110
in whose spirit there is no deceit. 111
32:3 When I refused to confess my sin, 112
my whole body wasted away, 113
while I groaned in pain all day long.
32:4 For day and night you tormented me; 114
you tried to destroy me 115 in the intense heat 116 of summer. 117 (Selah)
32:5 Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess 118 my rebellious acts to the Lord.”
And then you forgave my sins. 119 (Selah)
32:6 For this reason every one of your faithful followers 120 should pray to you
while there is a window of opportunity. 121
Certainly 122 when the surging water 123 rises,
it will not reach them. 124
32:7 You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance. 125 (Selah)
32:8 I will instruct and teach you 126 about how you should live. 127
I will advise you as I look you in the eye. 128
32:9 Do not be 129 like an unintelligent horse or mule, 130
which will not obey you
unless they are controlled by a bridle and bit. 131
32:10 An evil person suffers much pain, 132
but the Lord’s faithfulness overwhelms the one who trusts in him. 133
32:11 Rejoice in the Lord and be happy, you who are godly!
Shout for joy, all you who are morally upright! 134
Ecclesiastes 8:1-17
Context8:1 Who is 135 a 136 wise person? Who knows the solution 137 to a problem? 138
A person’s wisdom brightens his appearance, 139 and softens 140 his harsh countenance. 141
8:2 Obey the king’s command, 142
because you took 143 an oath before God 144 to be loyal to him. 145
8:3 Do not rush out of the king’s presence in haste – do not delay when the matter is unpleasant, 146
for he can do whatever he pleases.
8:4 Surely the king’s authority 147 is absolute; 148
no one can say 149 to him, “What are you doing?”
8:5 Whoever obeys his 150 command will not experience harm,
and a wise person 151 knows the proper time 152 and procedure.
8:6 For there is a proper time and procedure for every matter,
for the oppression 153 of the king 154 is severe upon his victim. 155
8:7 Surely no one knows the future, 156
and no one can tell another person what will happen. 157
8:8 Just as no one has power over the wind to restrain it, 158
so no one has power over the day of his 159 death.
Just as no one can be discharged during the battle, 160
so wickedness cannot rescue the wicked. 161
8:9 While applying 162 my mind 163 to everything 164 that happens in this world, 165 I have seen all this:
Sometimes one person 166 dominates 167 other people 168 to their harm. 169
8:10 Not only that, 170 but I have seen the wicked approaching 171 and entering the temple, 172
and as they left the holy temple, 173 they
boasted 174 in the city that they had done so.
This also is an enigma. 175
8:11 When 176 a sentence 177 is not executed 178 at once against a crime, 179
the human heart 180 is encouraged to do evil. 181
8:12 Even though a sinner might commit a hundred crimes 182 and still live a long time, 183
yet I know that it will go well with God-fearing people 184 – for they stand in fear 185 before him.
8:13 But it will not go well with the wicked,
nor will they 186 prolong their 187 days like a shadow, 188
because they 189 do not stand in fear 190 before God.
8:14 Here is 191 another 192 enigma 193 that occurs on earth:
Sometimes there are righteous people who get what the wicked deserve, 194
and sometimes there are wicked people who get what the righteous deserve. 195
I said, “This also is an enigma.”
8:15 So I recommend the enjoyment of life, 196
for there is nothing better on earth 197 for a person to do 198 except 199 to eat, drink, and enjoy 200 life. 201
So 202 joy 203 will accompany him in his toil
during the days of his life which God gives him on earth. 204
8:16 When I tried 205 to gain 206 wisdom
and to observe the activity 207 on earth –
even though it prevents anyone from sleeping day or night 208 –
8:17 then I discerned all that God has done: 209
No one really comprehends what happens 210 on earth. 211
Despite all human 212 efforts to discover it, no one can ever grasp 213 it. 214
Even if 215 a wise person claimed 216 that he understood,
he would not really comprehend 217 it. 218
2 Timothy 4:1-22
Context4:1 I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom: 4:2 Preach the message, 219 be ready 220 whether it is convenient or not, 221 reprove, rebuke, exhort 222 with complete patience and instruction. 4:3 For there will be a time when people 223 will not tolerate sound teaching. Instead, following their own desires, 224 they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. 225 4:4 And they will turn away from hearing the truth, but on the other hand they will turn aside to myths. 226 4:5 You, however, be self-controlled 227 in all things, endure hardship, do an evangelist’s work, fulfill your ministry. 4:6 For I am already being poured out as an offering, and the time for me to depart 228 is at hand. 4:7 I have competed well; 229 I have finished the race; I have kept the faith! 4:8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day – and not to me only, but also to all who have set their affection on 230 his appearing.
4:9 Make every effort to come to me soon. 4:10 For Demas deserted me, since he loved 231 the present age, and he went to Thessalonica. 232 Crescens went to Galatia and Titus to Dalmatia. 4:11 Only Luke is with me. Get Mark and bring him with you, because he is a great help 233 to me in ministry. 234 4:12 Now I have sent Tychicus to Ephesus. 235 4:13 When you come, bring with you the cloak I left in Troas with Carpas and the scrolls, especially the parchments. 4:14 Alexander the coppersmith did me a great deal of harm. 236 The Lord will repay him in keeping with his deeds. 237 4:15 You be on guard against him 238 too, because he vehemently opposed our words. 4:16 At my first defense no one appeared in my support; instead they all deserted me – may they not be held accountable for it. 4:17 But the Lord stood by me and strengthened me, so that through me the message 239 would be fully proclaimed 240 for all the Gentiles to hear. And so I was delivered from the lion’s mouth! 4:18 The Lord will deliver me from every evil deed and will bring me safely 241 into his heavenly kingdom. To him 242 be glory for ever and ever! 243 Amen.
4:19 Greetings to 244 Prisca and Aquila 245 and the family of Onesiphorus. 4:20 Erastus stayed in Corinth. 246 Trophimus I left ill in Miletus. 4:21 Make every effort to come before winter. Greetings to you from Eubulus, Pudens, Linus, Claudia, and all the brothers and sisters. 247 4:22 The Lord 248 be with your spirit. Grace be with you. 249
1 tn Heb “the land shall rest a Sabbath.”
2 tn Heb “its produce,” but the feminine pronoun “its” probably refers to the “land” (a feminine noun in Hebrew; cf. v. 2), not the “field” or the “vineyard,” both of which are normally masculine nouns (see B. A. Levine, Leviticus [JPSTC], 170).
3 tn Heb “and in the seventh year a Sabbath of complete rest shall be to the land.” The expression “a Sabbath of complete rest” is superlative, emphasizing the full and all inclusive rest of the seventh year of the sabbatical cycle. Cf. ASV “a sabbath of solemn rest”; NAB “a complete rest.”
4 tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).
5 tn Heb “consecrated, devoted, forbidden” (נָזִיר, nazir). The same term is used for the “consecration” of the “Nazirite” (and his hair, Num 6:2, 18, etc.), a designation which, in turn, derives from the very same root.
6 tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”
7 tn A “resident who stays” would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below.
8 tn The words “for you” are implied.
9 tn Heb “And you shall count off for yourself.”
10 tn Heb “seven years seven times.”
11 tn Heb “and they shall be for you, the days of the seven Sabbaths of years, forty-nine years.”
12 sn On the “loud horn blasts” see the note on Lev 23:24, but unlike the language there, the Hebrew term for “horn” (שׁוֹפָר, shofar) actually appears here in this verse (twice).
13 tn Heb “the year of the fifty years,” or perhaps “the year, fifty years” (GKC 435 §134.o, note 2).
14 tn Cf. KJV, ASV, NAB, NIV, NRSV “liberty”; TEV, CEV “freedom.” The characteristics of this “release” are detailed in the following verses. For substantial summaries and bibliography on the biblical and ancient Near Eastern material regarding such a “release” see J. E. Hartley, Leviticus (WBC), 427-34, and B. A. Levine, Leviticus (JPSTC), 270-74.
15 tn Heb “A jubilee that shall be to you.” Although there has been some significant debate about the original meaning of the Hebrew word translated “jubilee” (יוֹבֵל, yovel; see the summary in J. E. Hartley, Leviticus [WBC], 434), the term most likely means “ram” and can refer also to a “ram’s horn.” The fiftieth year would, therefore, be called the “jubilee” because of the associated sounding of the “ram’s horn” (see B. A. Levine, Leviticus [JPSTC], 172, and the literature cited there).
16 tn Heb “you [plural] shall return, a man.”
17 tn Heb “you shall not sow and you shall not…and you shall not….”
sn See v. 5 above and the notes there.
18 tn That is, the produce of the land (fem.; cf. v. 7 above).
19 tn Heb “you [plural] shall return, a man.”
20 tn Heb “sell a sale.”
21 tn Or “to one of your countrymen” (NIV); NASB “to your friend.”
22 tn The Hebrew infinitive absolute קָנֹה (qanoh, “buying”) substitutes for the finite verb here in sequence with the previous finite verb “sell” at the beginning of the verse (see GKC 345 §113.z).
23 tn Heb “do not oppress a man his brother.” Here “brother” does not refer only to a sibling, but to a fellow Israelite.
24 tn Heb “in the number of years after.”
25 tn The words “that are left” are not in the Hebrew text, but are implied.
sn The purchaser is actually buying only the crops that the land will produce until the next jubilee, since the land will revert to the original owner at that time. The purchaser, therefore, is not actually buying the land itself.
26 tn Heb “To the mouth of the many years.”
27 tn Heb “to the mouth of the few years.”
28 tn Heb “a number of produce”; the words “years of” are implied. As an alternative this could be translated “a number of harvests” (cf. NRSV, NLT).
29 tn Heb “And you shall not oppress a man his fellow citizen.”
30 tn Heb “And you shall keep and 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.).
31 tn Heb “and you shall dwell on the land to security.”
32 tn Heb “eat to satisfaction”; KJV, ASV “ye shall eat your fill.”
33 tn Heb “and it [i.e., the land] shall make the produce.” The Hebrew term וְעָשָׂת (vÿ’asat, “and it shall make”) is probably an older third feminine singular form of the verb (GKC 210 §75.m). Smr has the normal form.
34 tn Smr and LXX have “its produce” (cf. 25:3, 7, etc.) rather than “the produce.”
35 tn Heb “the produce,” referring to “the produce” of the sixth year of v. 21. The words “sixth year” are supplied for clarity.
36 tn Heb “until the ninth year, until bringing [in] its produce.”
37 tn The term rendered “without reclaim” means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174).
38 tn That is, the Israelites were strangers and residents who were attached to the
39 tn Heb “And in all the land of your property.”
40 tn Heb “right of redemption you shall give to the land”; NAB “you must permit the land to be redeemed.”
41 tn Heb “the sale of his brother.”
42 tn Heb “and his hand reaches.”
43 tn Heb “and he finds as sufficiency of its redemption.”
44 tn Heb “and he shall calculate its years of sale.”
45 tn Heb “and return the excess.”
46 tn Heb “And if his hand has not found sufficiency of returning.” Although some versions take this to mean that he has not made enough to regain the land (e.g., NASB, NRSV; see also B. A. Levine, Leviticus [JPSTC], 176), the combination of terms in Hebrew corresponds to the portion of v. 27 that refers specifically to refunding the money (cf. v. 27; see NIV and G. J. Wenham, Leviticus [NICOT], 315).
47 tn Heb “his sale.”
48 tn Heb “will be in the hand of.” This refers to the temporary control of the one who purchased its produce until the next year of jubilee, at which time it would revert to the original owner.
49 tn Heb “it shall go out” (so KJV, ASV; see B. A. Levine, Leviticus [JPSTC], 176).
50 tn Heb “he”; the referent (the original owner of the land) has been specified in the translation for clarity.
51 tn Heb “a house of a residence of a walled city.”
52 tn Heb “shall be.”
53 tn Heb “of its sale.”
54 tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).
55 tn Heb “until fulfilling to it a complete year.’
56 tn Heb “the house which [is] in the city which to it [is] a wall.” The Kethib has לֹא (lo’, “no, not”) rather than לוֹ (lo, “to it”) which is the Qere.
57 tn See the note on v. 23 above.
58 tn Heb “And the houses of the villages.”
59 tn Heb “which there is not to them a wall.”
60 tn Heb “on the field.”
61 tn Heb “And.”
62 tn Heb “the houses of the cities of their property.”
63 tn Heb “And which he shall redeem from the Levites shall go out, sale of house and city, his property in the jubilee.” Although the end of this verse is clear, the first part is notoriously difficult. There are five main views. (1) The first clause of the verse actually attaches to the previous verse, and refers to the fact that their houses retain a perpetual right of redemption (v. 32b), “which any of the Levites may exercise” (v. 33a; J. E. Hartley, Leviticus [WBC], 418, 421). (2) It refers to property that one Levite sells to another Levite, which is then redeemed by still another Levite (v. 33a). In such cases, the property reverts to the original Levite owner in the jubilee year (v. 33b; G. J. Wenham, Leviticus [NICOT], 321). (3) It refers to houses in a city that had come to be declared as a Levitical city but had original non-Levitical owners. Once the city was declared to belong to the Levites, however, an owner could only sell his house to a Levite, and he could only redeem it back from a Levite up until the time of the first jubilee after the city was declared to be a Levitical city. In this case the first part of the verse would be translated, “Such property as may be redeemed from the Levites” (NRSV, NJPS). At the first jubilee, however, all such houses became the property of the Levites (v. 33b; P. J. Budd, Leviticus [NCBC], 353). (4) It refers to property “which is appropriated from the Levites” (not “redeemed from the Levites,” v. 33a) by those who have bought it or taken it as security for debts owed to them by Levites who had fallen on bad times. Again, such property reverts back to the original Levite owners at the jubilee (B. A. Levine, Leviticus [JPSTC], 177). (5) It simply refers to the fact that a Levite has the option of redeeming his house (i.e., the prefix form of the verb is taken to be subjunctive, “may or might redeem”), which he had to sell because he had fallen into debt or perhaps even become destitute. Even if he never gained the resources to do so, however, it would still revert to him in the jubilee year. The present translation is intended to reflect this latter view.
64 tn Heb “And.”
65 sn This refers to the region of fields just outside and surrounding the city where cattle were kept and garden crops were grown (B. A. Levine, Leviticus [JPSTC], 177).
66 tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so TEV; cf. NAB, NIV “countrymen”) and others are ambiguous (cf. CEV “any of your people”).
67 tn Heb “and his hand slips with you.”
68 tn Heb “strengthen”; NASB “sustain.”
69 tn The form וָחַי (vakhay, “and shall live”) looks like the adjective “living,” but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal, and GKC 218 §76.i; cf. Lev 18:5).
70 tn Heb “a foreigner and resident,” which is probably to be combined (see B. A. Levine, Leviticus [JPSTC], 170-71).
71 tn The meaning of the terms rendered “interest” and “profit” is much debated (see the summaries in P. J. Budd, Leviticus [NCBC], 354-55 and B. A. Levine, Leviticus [JPSTC], 178). Verse 37, however, suggests that the first refers to a percentage of money and the second percentage of produce (see J. E. Hartley, Leviticus [WBC], 421).
72 tn In form the Hebrew term וְחֵי (vÿkhey, “shall live”) is the construct plural noun (i.e., “the life of”), but here it is used as the finite verb (cf. v. 35 and GKC 218 §76.i).
73 tn Heb “your money” and “your food.” With regard to “interest” and “profit” see the note on v. 36 above.
74 tn Heb “to be to you for a God.”
75 tn Heb “you shall not serve against him service of a slave.” A distinction is being made here between the status of slave and indentured servant.
76 tn See the note on Lev 25:6 above.
77 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.
78 tn Heb “may go out from you.”
79 tn Heb “fathers.”
80 tn Or perhaps reflexive Niphal rather than passive, “they shall not sell themselves [as in] a slave sale.”
81 tn Heb “You shall not rule in him in violence”; cf. NASB “with severity”; NIV “ruthlessly.”
82 tn Heb “And your male slave and your female slave.” Smr has these as plural terms, “slaves,” not singular.
83 tn Heb “ from the nations which surround you, from them you shall buy male slave and female slave.”
84 tn The word “slaves” is not in the Hebrew text, but is implied here.
85 tn Heb “family which is” (i.e., singular rather than plural).
86 tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”
87 tn Heb “And if the hand of a foreigner and resident with you reaches” (cf. v. 26 for this idiom).
88 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
89 tn Heb “offshoot, descendant.”
90 tn Heb “right of redemption shall be to him.”
91 tn Heb “the son of his uncle.”
92 tn Heb “or from the remainder of his flesh from his family.”
93 tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.
94 tn Heb “the years.”
95 tn Heb “as days of a hired worker he shall be with him.” For this and the following verses see the explanation in P. J. Budd, Leviticus (NCBC), 358-59.
96 tn Heb “to the mouth of them.”
97 tn Heb “but if a little remains in the years.”
98 tn Heb “be with him”; the referent (the one who bought him) has been specified in the translation for clarity.
99 tn Heb “As a hired worker year in year.”
100 tn Heb “He”; the referent (the one who bought him) has been specified in the translation for clarity.
101 tn Heb “And if.”
102 tn Heb “go out.”
103 tn Heb “because to me the sons of Israel are servants.”
104 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
105 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
106 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
107 tn Heb “lifted up.”
108 tn Heb “covered over.”
109 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”
110 tn Heb “blessed [is] the man to whom the
111 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.
112 tn Heb “when I was silent.”
113 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.
114 tn Heb “your hand was heavy upon me.”
115 tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.
sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.
116 tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”
117 sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.
118 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
119 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
120 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
121 tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the
122 tn The Hebrew term רַק (raq) occasionally has an asseverative force.
123 sn The surging water is here a metaphor for trouble that endangers one’s life.
124 tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.
125 tn Heb “[with] shouts of joy of deliverance you surround me.”
126 tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the
127 tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”
128 tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the
129 tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.
130 tn Heb “like a horse, like a mule without understanding.”
131 tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’adiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (lÿkhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”
132 tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.
133 tn Heb “but the one who trusts in the
134 tn Heb “all [you] pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
135 tn The preposition כְּ (kaf) prefixed to כְּהֶחָכָם (kÿhekhakham, “wise man”) is traditionally taken in a comparative sense: “Who is like [or as] the wise man?” On the other hand, it may denote identity, e.g., Gen 1:26; Num 11:1; 1 Sam 20:3; 2 Sam 9:8; Neh 7:2; Job 10:9; Nah 3:6 (see R. J. Williams, Hebrew Syntax, 47, §261; IBHS 202-4 §11.2.9b).
136 tn The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”).
137 tn Or “the explanation.” The noun פֵּשֶׁר (pesher) denotes “solution; explanation; interpretation; meaning” (HALOT 982–83 s.v. פֵּשֶׁר; BDB 833 s.v. פֵּשֶׁר). The Hebrew term is an Aramaic loanword from פִּשְׁרָא (pishra’, “diagnosis; meaning; solution”). The Aramaic noun פְּשַׁר (pÿshar, “interpretation of a dream or prophecy”) and verb פְּשַׁר (pÿshar, “to interpret a dream or prophecy”) reflect a later meaning not present in Ecclesiastes, but current at the time of Daniel (Dan 2:5-7; 4:3, 15, 16; 5:12, 15, 16; 7:16) and Qumran (e.g., 1QpHab).
138 tn Heb “a thing.”
139 tn Heb “makes his face shine.”
140 tc The MT vocalizes the consonantal form ישנא as יְשֻׁנֶּא (yÿshunne’, Pual imperfect 3rd person masculine singular from I שָׁנָה, shana, “to change”). However, the LXX μισθήσεται (misqhsetai) reflects an alternate vocalization tradition of יִשָּׂנֵא (yissane’, Niphal imperfect 3rd person masculine singular from שָׂנֵא, sane’, “to hate”), while the Vulgate’s commutabit reflects יְשַׁנֶּה (yÿshanneh, Piel imperfect 3rd person masculine singular from II שָׁנָה, shanah, “to repeat”).
tn Heb “the strength of his face is changed.”
141 tn Heb “the strength of his face is changed.” The expression עֹז פָּנָיו (’oz panayv, “strength of his face”) is an idiom for “boldness; impudence” (BDB 739 s.v. עֹז 4) or “hard face” = harsh countenance (HALOT 805 s.v. I עֹז 1.c).
142 tc The Leningrad Codex (the basis of BHS) reads אֲנִי (’ani, 1st person common singular independent personal pronoun): “I obey the king’s command.” Other medieval Hebrew
143 tn The phrase “you took” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
144 tn The genitive-construct שְׁבוּעַת אֱלֹהִים (shÿvu’at ’elohim, “an oath of God”) functions as a genitive of location (“an oath before God”) or an adjectival genitive of attribute (“a supreme oath”).
145 tn The words “to be loyal to him” do not appear in the Hebrew text, but are supplied in the translation for clarification.
146 tn Or “do not stand up for a bad cause.”
147 tn Heb “word.”
148 tn Heb “supreme.”
149 tn Heb “Who can say…?”
150 tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
151 tn Heb “the heart of a wise man.”
152 tn The term עֵת (’et, “time”) connotes “a proper, suitable time for an event; the right moment” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b); e.g., “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the time when mountain goats are born” (Job 39:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27).
153 tn Heb “evil”; or “misery.”
154 tn Heb “the man.”
155 tn Heb “upon him.”
156 tn Heb “what will be.”
157 tn Heb “Who can tell him what will be?”
158 tn Heb “There is not a man who has mastery over the wind to restrain the wind.”
159 tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.
160 tn Heb “There is no discharge in war.”
161 tn Heb “its owners.”
162 tn The term נָתוֹן (naton, Qal infinitive absolute from נָתַן , natan, “to give”) is a verbal use of the infinitive absolute, used with vav to indicate an action that took place simultaneous to the main verb (see IBHS 596-97 §35.5.2d). Thus, the clause וְנָתוֹן אֶת־לִבִּי (vÿnaton ’et-libbi, “while applying my mind…”) indicates contemporaneous action to the clause, “All this I have seen” (אֶת־כָּל־זֶה רָאִיתִי, ’et-kol-zeh ra’iti). This is view is taken by several translations: “All this I have seen, having applied my mind to” (NEB); “All this I observed while applying my mind to” (RSV); “All this I saw, as I applied my mind to” (NIV); “All this I saw, as thoughtfully I pondered” (Moffatt). On the other hand, the LXX vav is taken in a coordinating sense (“and”) and the infinitive absolute as an independent verb: Και συμπαν τουτο εἰδον, και ἐδωκα την καρδιαν μου εἰς (“I saw all this, and I applied my heart to”). This reading is adopted by other English versions: “All this I have seen, and applied my heart” (KJV); “All these things I considered and I applied my mind” (NAB); “All this have I seen, and applied my heart unto” (ASV); “All this I have seen and applied my mind to” (NASB); “All these things I observed; I noted” (NJPS).
163 tn Heb “my heart.”
164 tn Heb “every work”; or “every deed.”
165 tn Heb “that is done under the sun.” The phrase “that is done under the sun” (אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ, ’asher na’asah takhat hashamesh) is an idiom for “what happens in this world” or “on the earth” (BDB 1039 s.v. שֶׁמֶשׁ 4.c). Moffatt renders this idiom, “what goes on within this world.”
166 tn Heb “the man.” The article on הָאָדָם (ha’adam, “the man”) can be taken in a particularizing sense (“one person”) or in a collective sense as humankind as a whole (“humankind”); see HALOT 14 s.v. I אָדָם 1; BDB 9 s.v. אָדָם 2. So LXX: “All the things in which man has power over [his fellow] man to afflict him.” This is adopted by the RSV (“man lords it over man to his hurt”); NJPS (“men still had authority over men to treat them unjustly”); Moffatt (“men have power over their fellows, power to injure them”); MLB (“man has mastery over another to harm him”); and YLT (“man hath ruled over man to his own evil”). On the other hand, 8:1-9 focuses on the absolute power of the king, so the referent of הָאָדָם is probably the king. The article functions in an individualizing, particularizing sense. The particularization of הָאָדָם is reflected in many English versions: “one man” (KJV, ASV, NEB, NAB, Douay), “a man” (NASB, NIV), and “one person” (NRSV).
167 tn The verb שָׁלַט (shalat) denotes “to domineer; to dominate; to lord it over” (HALOT 1522 s.v. שׁלט; BDB 1020 s.v. שָׁלַט). The English versions have: “rule over” (KJV, YLT, Douay), “have power over” (NEB, ASV), “lord it over” (RSV, NIV), “have authority over” (NJPS), “exercise authority over” (NASB, NRSV); “have mastery over” (MLB); “tyrannize” (NAB).
168 tn Heb “man.” The word “other” does not appear in the Hebrew text, but is supplied in the translation for clarity. The singular noun אָדָם (’adam, “man”) functions as a collective singular, connoting “men, people” (cf. HALOT 14 s.v. אָדָם 1; BDB 9 s.v. אָדָם 2). The absence of the article might suggest an indefinite rather than an individual, particular sense.
169 tn Heb “a man exercises power over [another] man to his harm” [or “to his own harm”]. The 3rd person masculine singular singular pronominal suffix לוֹ (lo, “to his”) may refer to the antecedent אָדָם (’adam, “man” or “men”), being understood either in a singular sense (so NEB, RSV, NRSV, NAB, ASV, NASB) or in a collective sense (Moffatt, NJPS, NIV margin). However, the antecedent might be הָאָדם (ha’adam, “[one] man” = the king) with the suffix functioning reflexively: “to his own harm” (KJV, ASV margin, YLT, Douay, NIV).
170 tn Heb “Then…” The construction בְכֵן (vÿkhen) means “then; thereupon; on this condition” (cf. Eccl 8:10; Esth 4:16; Sir 13:7; see GKC 384 §119.ii; BDB 486 s.v. כֵּן 3.b; HALOT 483 s.v. כֵּן 8.c). The line could be rendered, “It is was then that I saw.”
171 tc There are three textual options: (1) The MT reads קְבֻרִים וָבָאוּ וּמִמְּקוֹם (qÿvurim vava’u umimmÿqom, “they were buried, and they came, and from the place”). קְבֻרִים is a Qal passive participle mpl from קָבַר, qavar, “to bury.” The MT reading is retained by most translations: “[And so I saw the wicked] buried, who had come and gone from the place [of the holy]” (KJV); “[Then I saw the wicked] buried; they used to go in and out of the [holy] place” (RSV, NRSV); “[I saw how the wicked] were buried, who had gone in and out from the [holy] place” (MLB); “[I have seen the wicked] buried, those who used to go in and out from the [holy] place” (NASB); “[Then too, I saw the wicked] buried – those who used to come and go from the [holy] place” (NIV); and “[And then I saw] scoundrels coming from the [Holy] Site and being brought to burial” (NJPS). (2) The LXX reflects the reading קְבָרִים מוּבָאִים וּמִמְּקוֹם (qÿvarim muva’im umimmÿqom, “to the tombs they are brought, and from the place”). The LXX reflects the consonantal text of קברים but τάφους (tafous, “tombs”) reflects a vocalization tradition of קְבָרִים (“tombs”). (3) Several scholars suggest emending the text to קרבים ובאים וממקום (“approaching and coming to the place”). The emendation involves קרבִים (Qal active participle mpl from קרב “to approach; to draw near”). The emendation is adopted by several English versions: “I saw wicked men approach and enter…the sacred place” (NAB); “I saw wicked men approaching and even entering the holy place” (NEB). The emendation makes good sense because קָרַב (qarav, “to approach; to draw near”) is a synonym to בּוֹא (bo’, “to enter”), and is often used in reference to a person approaching the Lord at the tabernacle or temple. The textual corruption would be due to transposition of ב (bet) and ר (resh) in קָרַב (qarav, “to approach”) and קָבַר (qavar, “to bury”). See D. Barthélemy, Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:584.
172 tn The phrase “the temple” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note the reference to the sanctuary in the next line.
173 tn Heb “the holy place.”
174 tc The MT reads וְיִשְׁתַּכְּחוּ (vÿyishtakkÿkhu, “and they were forgotten”; Hitpael imperfect 3rd person masculine plural from שָׁכַח, shakhakh, “to forget”). Apart from the MT reading here, the verb שָׁכַח “to forget” never occurs elsewhere in the Hitpael (HALOT 1490 s.v. I שׁכח; BDB 1013 s.v. שָׁכַח). Many medieval Hebrew
175 tn The term הֶבֶל (hevel) here means “enigmatic,” that is, difficult to grasp mentally. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of “obscure, dark, difficult to understand, enigmatic” (HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10).
176 tn The particle אֲשֶׁר (’asher) is used as a conjunction in a conditional/temporal clause to introduce the protasis (“when” or “if”), and עַל־כֵּן (’al-ken) introduces the apodosis (“then”); cf. BDB 83 s.v. אֲשֶׁר 8.d.
177 tn The noun פִתְגָם (fitgam, “decision; announcement; edict; decree”) is a loanword from Persian patigama (HALOT 984 s.v. פִּתְגָם; BDB 834 s.v. פִּתְגָם). The Hebrew noun occurs twice in the OT (Eccl 8:11; Esth 1:20), twice in the Apocrypha (Sir 5:11; 8:9), and five times in Qumran (11QtgJob 9:2; 29:4; 30:1; 34:3; 1QapGen 22:27). The English versions consistently nuance this as a judicial sentence against a crime: “sentence” (KJV, NEB, NAB, ASV, NASB, RSV, NRSV, MLB, YLT), “sentence for a crime” (NIV), “sentence imposed” (NJPS), “sentence on a crime” (Moffatt).
178 tn Heb “is not done.” The verb עָשַׂה (’asah, “to do”) refers to a judicial sentence being carried out (HALOT 892 s.v. 2). The Niphal can denote “be executed; be carried out” of a sentence (Eccl 8:11) or royal decree (Esth 9:1; BDB 795 s.v. 1.a). Similarly, the Qal can denote “to execute” vengeance (Judg 11:36) or judgment (1 Sam 28:18; Isa 48:14; Ezek 25:11; 28:26; Ps 149:7, 9; BDB 794 s.v.).
179 tn Heb “the evil.”
180 tn Heb “the heart of the sons of man.” The singular noun לֵב (lev, “heart”) is used collectively. The term לֵב is often used figuratively (metonymy) in reference to inclinations and determinations of the will (BDB 525 s.v. 4), moral character (BDB 525 s.v. 6), and as a synecdoche for the man himself (BDB 525 s.v. 7).
181 tn Heb “is full to do evil.” The verb מָלֵא (male’, “to fill”) is used figuratively (metonymy): the lack of swift judicial punishment only emboldens the wicked to commit more crimes without fear of retribution. Most English versions translate the term literally: “are filled” (NIV, MLB, YLT), “is fully set” (KJV, ASV, RSV, NRSV). However, several versions nuance it figuratively: “emboldened” (ASV, NJPS) and “boldly” (NEB). Moffatt renders the line, “Because sentence on a crime is not executed at once, the mind of man is prone to evil practices.”
182 tn Heb “does evil one hundred [times].”
183 tn Heb “and prolongs his [life].”
184 tn Heb “those who fear God.”
185 tn Heb “they fear.”
186 tn Heb “he.”
187 tn The word “their” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
188 tn The phrase “like a shadow” (כַּצֵּל, katsel) modifies the verb (“prolong”) rather than the noun (“days”). Several English versions misconstrue the line: “he will not prolong his days, [which are] like a shadow” (KJV, ASV); “the man who does not fear God is like a shadow” (NEB); and “he will not prolong his shadowy days” (NAB). It should be rendered “he will not prolong his days like a shadow” (RSV, NRSV, NASB, MLB, NIV). Unlike a shadow that lengthens at sunset, the wicked do not normally live long.
189 tn Heb “he.”
190 tn Heb “they do not fear.”
191 tn Heb “there is.” The term יֶשׁ (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” (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]).
192 tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
193 tn Or “vanity” (again at the end of this verse). The Hebrew term הֶבֶל (hevel) here denotes “enigma,” that is, something that is difficult to understand. This sense is derived from the literal referent of breath, vapor or wind that cannot be seen; thus, “obscure; dark; difficult to understand; enigmatic” (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10).
194 tn Heb “to whom it happens according to the deeds of the wicked”; or “who are punished for the deeds of the wicked.”
195 tn Heb “to whom it happens according to the deeds of the righteous”; or “who are rewarded for the deeds of the righteous.”
196 tn Heb “the enjoyment.” The phrase “of life” does not appear in the Hebrew text, but is supplied in the translation for clarity.
197 tn Heb “under the sun.”
198 tn The phrase “to do” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
199 tn The construction אִם…כִּי (ki…’im) is used as a particle of exception to limit the preceding clause (“except; nothing but”). See, e.g., Gen 28:17; 39:9; Lev 21:2; Num 14:30; Deut 10:12; 1 Sam 30:22; 2 Kgs 4:2; 5:15; 2 Chr 21:17; Esth 2:15; 5:12; Eccl 3:12; Isa 42:19; Dan 10:21; Mic 6:8 (cf. HALOT 471 s.v. אִם כִּי B.2; BDB 474 s.v. אִם כִּי 2.a).
200 sn Except to eat, drink, and enjoy life. Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism. Nor is he lamenting the absolute futility of life and the lack of eternal retribution. He is submitting to the reality that in a sin-cursed world there is much of human existence marked by relative futility. Since the righteous man cannot assume that he will automatically experience temporal prosperity and blessings on this earth, he should – at the very least – enjoy each day to its fullest as a gift from God. D. R. Glenn (“Ecclesiastes,” BKCOT, 997) notes, “Each day’s joys should be received as gifts from God’s hands and be savored as God permits (3:13; 5:19).”
201 tn The term “life” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
202 tn The vav introduces a logical conclusion.
203 tn Heb “it”; the referent (enjoyment of life) has been specified in the translation for clarity.
204 tn Heb “under the sun.”
205 tn Heb “I applied my heart.”
206 tn Heb “to know.”
207 tn Heb “and to see the business which is done.”
208 tn Heb “for no one sees sleep with their eyes either day or night.” The construction גַם …כִּי (ki… gam) expresses a concessive sense: “even though” (e.g., Ps 23:4; Prov 22:6; Eccl 4:14; Isa 1:15; Lam 3:8; Hos 8:10; 9:16); cf. HALOT 196 s.v. גַּם 9; BDB 169 s.v. גַּם 6; 473 s.v. כִּי 2.c.
209 tn Heb “all the work of God.”
210 tn Heb “the work that is done.”
211 tn Heb “under the sun.”
212 tn Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.
213 tn Heb “find.”
214 tn The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
215 tn The particle אִם (’im, “even if”) introduces the protasis in a real conditional clause (“If a wise man …”); see IBHS 636-37 §38.2d; R. J. Williams, Hebrew Syntax, 74, §453.
216 tn The imperfect tense verb יֹאמַר (yo’mar, “to say”) functions in a modal sense, denoting possibility (see IBHS 508 §31.4e; R. J. Williams, Hebrew Syntax, 31, §169).
217 tn Heb “he cannot find”; or “he does not find.”
218 tn The term “it” does not appear in the Hebrew text, but is an implied direct object and has been supplied in the translation for smoothness and stylistic reasons.
219 tn Or “the word.”
220 tn Or “be persistent.”
221 tn Grk “in season, out of season.”
222 tn Or “encourage.”
223 tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.
224 tn Grk “in accord with.”
225 tn Grk “having an itching in regard to hearing,” “having itching ears.”
226 sn These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and Titus 1:14.
227 tn Or “sober,” “temperate.”
228 tn Grk “of my departure.”
229 sn The expression I have competed well (Grk “I have competed the good competition”) uses words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”
230 tn Grk “all who have loved.”
231 tn Grk “having loved.”
232 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
233 tn Grk “useful.”
234 tn Or “in serving me.”
235 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
236 tn Grk “showed me much evil.”
237 sn An allusion to Ps 28:4.
238 tn Grk “against whom,” as a continuation of the previous clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
239 tn Or “the preaching.”
240 tn Grk “might be completely fulfilled.”
241 tn Grk “save me.”
242 tn Grk “to whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
243 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
244 tn Grk “greet.”
245 sn On Prisca and Aquila see also Acts 18:2, 18, 26; Rom 16:3-4; 1 Cor 16:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.
246 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
247 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
248 tc The reading ὁ κύριος (Jo kurio", “the Lord”) is well supported by א* F G 33 1739 1881 sa, but predictable expansions on the text have occurred at this point: A 104 614 pc read ὁ κύριος ᾿Ιησοῦς (Jo kurio" Ihsou", “the Lord Jesus”), while א2 C D Ψ Ï sy bo have ὁ κύριος ᾿Ιησοῦς Χριστός (Jo kurio" Ihsou" Cristo", “the Lord Jesus Christ”). As B. M. Metzger notes, although in a late book such as 2 Timothy, one might expect the fuller title for the Lord, accidental omission of nomina sacra is rare (TCGNT 582). The shorter reading is thus preferred on both external and internal grounds.
249 tc Most witnesses (א2 D Ψ Ï lat sy) conclude this letter 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, there are several excellent witnesses of the Alexandrian and Western texts (א* A C F G 6 33 81 1739* 1881 sa) that lack the particle, rendering the omission the preferred reading.
