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Deuteronomy 6
New International Version - UK

Love the Lord your God

6 These are the commands, decrees and laws the Lord your God directed me to teach you to observe in the land that you are crossing the Jordan to possess, 2 so that you, your children and their children after them may fear the Lord your God as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life. 3 Hear, Israel, and be careful to obey so that it may go well with you and that you may increase greatly in a land flowing with milk and honey, just as the Lord, the God of your ancestors, promised you.

4 Hear, O Israel: the Lord our God, the Lord is one.[a] 5 Love the Lord your God with all your heart and with all your soul and with all your strength. 6 These commandments that I give you today are to be on your hearts. 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the door-frames of your houses and on your gates.

10 When the Lord your God brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you – a land with large, flourishing cities you did not build, 11 houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant – then when you eat and are satisfied, 12 be careful that you do not forget the Lord, who brought you out of Egypt, out of the land of slavery.

13 Fear the Lord your God, serve him only and take your oaths in his name. 14 Do not follow other gods, the gods of the peoples around you; 15 for the Lord your God, who is among you, is a jealous God and his anger will burn against you, and he will destroy you from the face of the land. 16 Do not put the Lord your God to the test as you did at Massah. 17 Be sure to keep the commands of the Lord your God and the stipulations and decrees he has given you. 18 Do what is right and good in the Lord’s sight, so that it may go well with you and you may go in and take over the good land that the Lord promised on oath to your ancestors, 19 thrusting out all your enemies before you, as the Lord said.

20 In the future, when your son asks you, ‘What is the meaning of the stipulations, decrees and laws the Lord our God has commanded you?’ 21 tell him: ‘We were slaves of Pharaoh in Egypt, but the Lord brought us out of Egypt with a mighty hand. 22 Before our eyes the Lord sent signs and wonders – great and terrible – on Egypt and Pharaoh and his whole household. 23 But he brought us out from there to bring us in and give us the land that he promised on oath to our ancestors. 24 The Lord commanded us to obey all these decrees and to fear the Lord our God, so that we might always prosper and be kept alive, as is the case today. 25 And if we are careful to obey all this law before the Lord our God, as he has commanded us, that will be our righteousness.’

Footnotes

  1. Deuteronomy 6:4 Or The Lord our God is one Lord; or The Lord is our God, the Lord is one; or The Lord is our God, the Lord alone
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Deuteronomy 6
New English Translation

Exhortation to Keep the Covenant Principles

6 Now these are the commandments,[a] statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed[b] 2 and that you may so revere the Lord your God that you will keep all his statutes and commandments[c] that I am giving[d] you—you, your children, and your grandchildren—all your lives, to prolong your days. 3 Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number[e]—as the Lord, the God of your ancestors,[f] said to you, you will have a land flowing with milk and honey.

The Essence of the Covenant Principles

4 Hear, O Israel: The Lord is our God, the Lord is one![g] 5 You must love[h] the Lord your God with your whole mind,[i] your whole being,[j] and all your strength.[k]

Exhortation to Teach the Covenant Principles

6 These words I am commanding you today must be kept in mind, 7 and you must teach[l] them to your children and speak of them as you sit in your house, as you walk along the road,[m] as you lie down, and as you get up. 8 You should tie them as a reminder on your forearm[n] and fasten them as symbols[o] on your forehead. 9 Inscribe them on the doorframes of your houses and gates.[p]

Exhortation to Worship the Lord Exclusively

10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you—a land with large, fine cities you did not build, 11 houses filled with choice things you did not accumulate, hewn-out cisterns you did not dig, and vineyards and olive groves you did not plant—and you eat your fill, 12 be careful not to forget the Lord who brought you out of Egypt, that place of slavery.[q] 13 You must revere the Lord your God, serve him, and take oaths using only his name. 14 You must not go after other gods, those[r] of the surrounding peoples, 15 for the Lord your God, who is present among you, is a jealous God—his anger will erupt against you and remove you from the land.[s]

Exhortation to Obey the Lord Exclusively

16 You must not put the Lord your God to the test as you did at Massah.[t] 17 Keep his[u] commandments very carefully,[v] as well as the stipulations and statutes he commanded you to observe. 18 Do whatever is proper[w] and good before the Lord so that it may go well with you and that you may enter and occupy the good land that he[x] promised your ancestors, 19 and that you may drive out all your enemies just as the Lord said.

Exhortation to Remember the Past

20 When your children[y] ask you later on, “What are the stipulations, statutes, and ordinances that the Lord our God commanded you?” 21 you must say to them,[z] “We were Pharaoh’s slaves in Egypt, but the Lord brought us out of Egypt in a powerful way.[aa] 22 And he[ab] brought signs and great, devastating wonders on Egypt, on Pharaoh, and on his whole family[ac] before our very eyes. 23 He delivered us from there so that he could give us the land he had promised our ancestors. 24 The Lord commanded us to obey all these statutes and to revere him[ad] so that it may always go well for us and he may preserve us, as he has to this day. 25 We will be innocent if we carefully keep all these commandments[ae] before the Lord our God, just as he demands.”[af]

Footnotes

  1. Deuteronomy 6:1 tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.
  2. Deuteronomy 6:1 tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”
  3. Deuteronomy 6:2 tn Here the terms are not the usual חֻקִּים (khuqqim) and מִשְׁפָּטִים (mishpatim; as in v. 1) but חֻקֹּת (khuqqot, “statutes”) and מִצְוֹת (mitsvot, “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.
  4. Deuteronomy 6:2 tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
  5. Deuteronomy 6:3 tn Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.
  6. Deuteronomy 6:3 tn Heb “fathers” (also in vv. 10, 18, 23).
  7. Deuteronomy 6:4 tn Heb “the Lord, our God, the Lord, one.” (1) One option is to translate: “The Lord is our God, the Lord alone” (cf. NAB, NRSV, NLT). This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: “The Lord is our God, the Lord is unique.” In this case the text would be affirming the people’s allegiance to the Lord, as well as the Lord’s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of “one” in Song 6:8-9, where the starstruck lover declares that his beloved is unique (literally, “one,” that is, “one of a kind”) when compared to all other women.sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shemaʿ, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).
  8. Deuteronomy 6:5 tn The verb אָהֵב (ʾahev, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word “loved” in Deut 4:37.
  9. Deuteronomy 6:5 tn Heb “heart.” In OT physiology the heart (לֵב, לֵבָב; levav, lev) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.
  10. Deuteronomy 6:5 tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (נֶפֶשׁ, nefesh) with the person himself. It is therefore best in most cases to translate נֶפֶשׁ (nefesh) as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.
  11. Deuteronomy 6:5 sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.
  12. Deuteronomy 6:7 tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.
  13. Deuteronomy 6:7 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
  14. Deuteronomy 6:8 sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.
  15. Deuteronomy 6:8 sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).
  16. Deuteronomy 6:9 sn The Hebrew term מְזוּזֹת (mezuzot) refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4-9 and 11:13-21; and sometimes the decalogue; Exod 13:1-10, 11-16; and Num 10:35-36). See J. H. Tigay, Deuteronomy (JPSTC), 443-44.
  17. Deuteronomy 6:12 tn Heb “out of the house of slavery” (so NASB, NRSV).
  18. Deuteronomy 6:14 tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  19. Deuteronomy 6:15 tn Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.” Cf. KJV, ASV “from off the face of the earth.”
  20. Deuteronomy 6:16 sn The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the Lord, a wickedness that gave rise to the naming of the place (Exod 17:7; cf. Deut 9:22; 33:8).
  21. Deuteronomy 6:17 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  22. Deuteronomy 6:17 tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative. Cf. NASB, NRSV “diligently keep (obey NLT).”
  23. Deuteronomy 6:18 tn Heb “upright.”
  24. Deuteronomy 6:18 tn Heb “the Lord.” See note on the word “his” in v. 17.
  25. Deuteronomy 6:20 tn Heb “your son.”
  26. Deuteronomy 6:21 tn Heb “to your son.”
  27. Deuteronomy 6:21 tn Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The Lord is commonly depicted as a divine warrior in the Book of Deuteronomy (cf. 5:15; 7:8; 9:26; 26:8).
  28. Deuteronomy 6:22 tn Heb “the Lord.” See note on the word “his” in v. 17.
  29. Deuteronomy 6:22 tn Heb “house,” referring to the entire household.
  30. Deuteronomy 6:24 tn Heb “the Lord our God.” See note on the word “his” in v. 17.
  31. Deuteronomy 6:25 tn The term “commandment” (מִצְוָה, mitsvah), here in the singular, refers to the entire body of covenant stipulations.
  32. Deuteronomy 6:25 tn Heb “as he has commanded us” (so NIV, NRSV).
Listen to Deuteronomy 6, Deuteronomy 7, Ecclesiastes 2, John 19
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Deuteronomy 6
New International Version

Love the Lord Your God

6 These are the commands, decrees and laws the Lord your God directed me to teach you to observe in the land that you are crossing the Jordan to possess, 2 so that you, your children and their children after them may fear(A) the Lord your God as long as you live(B) by keeping all his decrees and commands(C) that I give you, and so that you may enjoy long life.(D) 3 Hear, Israel, and be careful to obey(E) so that it may go well with you and that you may increase greatly(F) in a land flowing with milk and honey,(G) just as the Lord, the God of your ancestors, promised(H) you.

4 Hear, O Israel: The Lord our God, the Lord is one.[a](I) 5 Love(J) the Lord your God with all your heart(K) and with all your soul and with all your strength.(L) 6 These commandments that I give you today are to be on your hearts.(M) 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.(N) 8 Tie them as symbols on your hands and bind them on your foreheads.(O) 9 Write them on the doorframes of your houses and on your gates.(P)

10 When the Lord your God brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build,(Q) 11 houses filled with all kinds of good things you did not provide, wells you did not dig,(R) and vineyards and olive groves you did not plant—then when you eat and are satisfied,(S) 12 be careful that you do not forget(T) the Lord, who brought you out of Egypt, out of the land of slavery.

13 Fear the Lord(U) your God, serve him only(V) and take your oaths(W) in his name.(X) 14 Do not follow other gods, the gods of the peoples around you; 15 for the Lord your God(Y), who is among you, is a jealous God and his anger will burn against you, and he will destroy you from the face of the land. 16 Do not put the Lord your God to the test(Z) as you did at Massah. 17 Be sure to keep(AA) the commands of the Lord your God and the stipulations and decrees he has given you.(AB) 18 Do what is right and good in the Lord’s sight,(AC) so that it may go well(AD) with you and you may go in and take over the good land the Lord promised on oath to your ancestors, 19 thrusting out all your enemies(AE) before you, as the Lord said.

20 In the future, when your son asks you,(AF) “What is the meaning of the stipulations, decrees and laws the Lord our God has commanded you?” 21 tell him: “We were slaves of Pharaoh in Egypt, but the Lord brought us out of Egypt with a mighty hand.(AG) 22 Before our eyes the Lord sent signs and wonders—great and terrible—on Egypt and Pharaoh and his whole household. 23 But he brought us out from there to bring us in and give us the land he promised on oath to our ancestors. 24 The Lord commanded us to obey all these decrees and to fear the Lord our God,(AH) so that we might always prosper and be kept alive, as is the case today.(AI) 25 And if we are careful to obey all this law(AJ) before the Lord our God, as he has commanded us, that will be our righteousness.(AK)”

Footnotes

  1. Deuteronomy 6:4 Or The Lord our God is one Lord; or The Lord is our God, the Lord is one; or The Lord is our God, the Lord alone
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Deuteronomy 7
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Deuteronomy 7
New International Version - UK

Driving out the nations

7 When the Lord your God brings you into the land you are entering to possess and drives out before you many nations – the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, seven nations larger and stronger than you – 2 and when the Lord your God has delivered them over to you and you have defeated them, then you must destroy them totally.[a] Make no treaty with them, and show them no mercy. 3 Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, 4 for they will turn your children away from following me to serve other gods, and the Lord’s anger will burn against you and will quickly destroy you. 5 This is what you are to do to them: break down their altars, smash their sacred stones, cut down their Asherah poles[b] and burn their idols in the fire. 6 For you are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession.

7 The Lord did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. 8 But it was because the Lord loved you and kept the oath he swore to your ancestors that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. 9 Know therefore that the Lord your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments. 10 But

those who hate him he will repay to their face by destruction;
    he will not be slow to repay to their face those who hate him.

11 Therefore, take care to follow the commands, decrees and laws I give you today.

12 If you pay attention to these laws and are careful to follow them, then the Lord your God will keep his covenant of love with you, as he swore to your ancestors. 13 He will love you and bless you and increase your numbers. He will bless the fruit of your womb, the crops of your land – your corn, new wine and oil – the calves of your herds and the lambs of your flocks in the land that he swore to your ancestors to give you. 14 You will be blessed more than any other people; none of your men or women will be childless, nor any of your livestock without young. 15 The Lord will keep you free from every disease. He will not inflict on you the horrible diseases you knew in Egypt, but he will inflict them on all who hate you. 16 You must destroy all the peoples the Lord your God gives over to you. Do not look on them with pity and do not serve their gods, for that will be a snare to you.

17 You may say to yourselves, ‘These nations are stronger than we are. How can we drive them out?’ 18 But do not be afraid of them; remember well what the Lord your God did to Pharaoh and to all Egypt. 19 You saw with your own eyes the great trials, the signs and wonders, the mighty hand and outstretched arm, with which the Lord your God brought you out. The Lord your God will do the same to all the peoples you now fear. 20 Moreover, the Lord your God will send the hornet among them until even the survivors who hide from you have perished. 21 Do not be terrified by them, for the Lord your God, who is among you, is a great and awesome God. 22 The Lord your God will drive out those nations before you, little by little. You will not be allowed to eliminate them all at once, or the wild animals will multiply around you. 23 But the Lord your God will deliver them over to you, throwing them into great confusion until they are destroyed. 24 He will give their kings into your hand, and you will wipe out their names from under heaven. No one will be able to stand up against you; you will destroy them. 25 The images of their gods you are to burn in the fire. Do not covet the silver and gold on them, and do not take it for yourselves, or you will be ensnared by it, for it is detestable to the Lord your God. 26 Do not bring a detestable thing into your house or you, like it, will be set apart for destruction. Regard it as vile and utterly detest it, for it is set apart for destruction.

Footnotes

  1. Deuteronomy 7:2 The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them; also in verse 26.
  2. Deuteronomy 7:5 That is, wooden symbols of the goddess Asherah; here and elsewhere in Deuteronomy
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Deuteronomy 7
New English Translation

The Dispossession of Nonvassals

7 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you—Hittites,[a] Girgashites,[b] Amorites,[c] Canaanites,[d] Perizzites,[e] Hivites,[f] and Jebusites,[g] seven[h] nations more numerous and powerful than you— 2 and he[i] delivers them over to you and you attack them, you must utterly annihilate[j] them. Make no treaty[k] with them and show them no mercy! 3 You must not intermarry with them. Do not give your daughters[l] to their sons or take their daughters for your sons, 4 for they[m] will turn your sons away from me to worship other gods. Then the anger of the Lord will erupt against you and he will quickly destroy you. 5 Instead, this is what you must do to them: You must tear down their altars, shatter their sacred pillars,[n] cut down their sacred Asherah poles,[o] and burn up their idols. 6 For you are a people holy[p] to the Lord your God. He[q] has chosen you to be his people, prized[r] above all others on the face of the earth.

The Basis of Israel’s Election

7 It is not because you were more numerous than all the other peoples that the Lord favored and chose you—for in fact you were the least numerous of all peoples. 8 Rather it is because of his[s] love[t] for you and his faithfulness to the promise[u] he solemnly vowed[v] to your ancestors[w] that the Lord brought you out with great power,[x] redeeming[y] you from the place of slavery, from the power[z] of Pharaoh king of Egypt. 9 So realize that the Lord your God is the true God,[aa] the faithful God who keeps covenant faithfully[ab] with those who love him and keep his commandments, to a thousand generations, 10 but who pays back those who hate[ac] him as they deserve and destroys them. He will not ignore[ad] those who hate him but will repay them as they deserve! 11 So keep the commandments, statutes, and ordinances that I today am commanding you to do.

Promises of Good for Covenant Obedience

12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you[ae] as he promised[af] your ancestors. 13 He will love and bless you, and make you numerous. He will bless you with many children,[ag] with the produce of your soil, your grain, your new wine, your olive oil, the offspring of your oxen, and the young of your flocks in the land that he promised your ancestors to give you. 14 You will be blessed beyond all peoples; there will be no barrenness[ah] among you or your livestock. 15 The Lord will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you.

Exhortation to Destroy Canaanite Paganism

16 You must destroy[ai] all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship[aj] their gods, for that will be a snare to you. 17 If you think, “These nations are more numerous than I—how can I dispossess them?” 18 you must not fear them. You must carefully recall[ak] what the Lord your God did to Pharaoh and all Egypt, 19 the great judgments[al] you saw, the signs and wonders, the strength and power[am] by which he[an] brought you out—thus the Lord your God will do to all the people you fear. 20 Furthermore, the Lord your God will release hornets[ao] among them until the very last ones who hide from you[ap] perish. 21 You must not tremble in their presence, for the Lord your God, who is present among you, is a great and awesome God. 22 He,[aq] the God who leads you, will expel the nations little by little. You will not be allowed to destroy them all at once lest the wild animals overrun you. 23 The Lord your God will give them over to you; he will throw them into a great panic[ar] until they are destroyed. 24 He will hand over their kings to you, and you will erase their very names from memory.[as] Nobody will be able to resist you until you destroy them. 25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent[at] to the Lord your God. 26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath[au] along with it.[av] You must absolutely detest[aw] and abhor it,[ax] for it is an object of divine wrath.

Footnotes

  1. Deuteronomy 7:1 sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).
  2. Deuteronomy 7:1 sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).
  3. Deuteronomy 7:1 sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.
  4. Deuteronomy 7:1 sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.
  5. Deuteronomy 7:1 sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).
  6. Deuteronomy 7:1 sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).
  7. Deuteronomy 7:1 sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
  8. Deuteronomy 7:1 sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.
  9. Deuteronomy 7:2 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  10. Deuteronomy 7:2 tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”
  11. Deuteronomy 7:2 tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”
  12. Deuteronomy 7:3 sn Heb “Do not give your daughter to his son.” The command (beginning at 7:1) is given in the singular form of “you” to emphasize individual responsibility. At this point, the Hebrew also switches from the plural (see previous clause) to the singular in reference to the Canaanite sons and daughters. While the principle applies to everyone in the nation, the rhetorical presentation is of an individual father making a decision about his specific child and a particular potential spouse.
  13. Deuteronomy 7:4 tn Heb “he will,” envisioning a particular case. See note in previous verse.
  14. Deuteronomy 7:5 sn Sacred pillars. The Hebrew word (מַצֵּבֹת, matsevot) denotes a standing pillar, usually made of stone. Its purpose was to mark the presence of a shrine or altar thought to have been visited by deity. Though sometimes associated with pure worship of the Lord (Gen 28:18, 22; 31:13; 35:14; Exod 24:4), these pillars were usually associated with pagan cults and rituals (Exod 23:24; 34:13; Deut 12:3; 1 Kgs 14:23; 2 Kgs 17:10; Hos 3:4; 10:1; Jer 43:13).
  15. Deuteronomy 7:5 sn Sacred Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [ʾasherim], as here). They were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
  16. Deuteronomy 7:6 tn That is, “set apart.”
  17. Deuteronomy 7:6 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  18. Deuteronomy 7:6 tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (segullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
  19. Deuteronomy 7:8 tn Heb “the Lord’s.” See note on “He” in 7:6.
  20. Deuteronomy 7:8 tn For the verb אָהֵב (ʾahev, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.
  21. Deuteronomy 7:8 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
  22. Deuteronomy 7:8 tn Heb “swore on oath.”
  23. Deuteronomy 7:8 tn Heb “fathers” (also in vv. 12, 13).
  24. Deuteronomy 7:8 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
  25. Deuteronomy 7:8 sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).
  26. Deuteronomy 7:8 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
  27. Deuteronomy 7:9 tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”
  28. Deuteronomy 7:9 tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (berit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”).
  29. Deuteronomy 7:10 tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).
  30. Deuteronomy 7:10 tn Heb “he will not hesitate concerning.”
  31. Deuteronomy 7:12 tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.
  32. Deuteronomy 7:12 tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”
  33. Deuteronomy 7:13 tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).
  34. Deuteronomy 7:14 sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (עֲקָרָה, ʿaqarah), an affliction that will no longer prevail in Canaan.
  35. Deuteronomy 7:16 tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”
  36. Deuteronomy 7:16 tn Or “serve” (so KJV, NIV, NRSV).
  37. Deuteronomy 7:18 tn Heb “recalling, you must recall.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis. Cf. KJV, ASV “shalt well remember.”
  38. Deuteronomy 7:19 tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.
  39. Deuteronomy 7:19 tn Heb “the strong hand and outstretched arm.” See 4:34.
  40. Deuteronomy 7:19 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  41. Deuteronomy 7:20 tn The meaning of the term translated “hornets” (צִרְעָה, tsirʿah) is debated. Various suggestions are “discouragement” (HALOT 1056-57 s.v.; cf. NEB, TEV, CEV “panic”; NCV “terror”) and “leprosy” (J. H. Tigay, Deuteronomy [JPSTC], 360, n. 33; cf. NRSV “the pestilence”), as well as “hornet” (BDB 864 s.v.; cf. NAB, NASB, NIV, NLT). The latter seems most suitable to the verb שָׁלַח (shalakh, “send”; cf. Exod 23:28; Josh 24:12).
  42. Deuteronomy 7:20 tn Heb “the remnant and those who hide themselves.”
  43. Deuteronomy 7:22 tn Heb “the Lord your God.” See note on “he” in 7:19.
  44. Deuteronomy 7:23 tn Heb “he will confuse them (with) great confusion.” The verb used here means “shake, stir up” (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13).
  45. Deuteronomy 7:24 tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”
  46. Deuteronomy 7:25 tn The Hebrew word תּוֹעֵבָה (toʿevah, “abhorrent; detestable”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (חֵרֶם, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17-18). See M. Grisanti, NIDOTTE 4:315.
  47. Deuteronomy 7:26 tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.
  48. Deuteronomy 7:26 tn Or “like it is.”
  49. Deuteronomy 7:26 tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, taʿav; cf. תּוֹעֵבָה, toʿevah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).
  50. Deuteronomy 7:26 tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.
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Deuteronomy 7
New International Version

Driving Out the Nations

7 When the Lord your God brings you into the land you are entering to possess(A) and drives out before you many nations(B)—the Hittites,(C) Girgashites,(D) Amorites,(E) Canaanites, Perizzites,(F) Hivites(G) and Jebusites,(H) seven nations larger and stronger than you— 2 and when the Lord your God has delivered(I) them over to you and you have defeated them, then you must destroy(J) them totally.[a](K) Make no treaty(L) with them, and show them no mercy.(M) 3 Do not intermarry with them.(N) Do not give your daughters to their sons or take their daughters for your sons, 4 for they will turn your children away from following me to serve other gods,(O) and the Lord’s anger will burn against you and will quickly destroy(P) you. 5 This is what you are to do to them: Break down their altars, smash their sacred stones, cut down their Asherah poles[b](Q) and burn their idols in the fire.(R) 6 For you are a people holy(S) to the Lord your God.(T) The Lord your God has chosen(U) you out of all the peoples on the face of the earth to be his people, his treasured possession.(V)

7 The Lord did not set his affection on you and choose you because you were more numerous(W) than other peoples, for you were the fewest(X) of all peoples.(Y) 8 But it was because the Lord loved(Z) you and kept the oath he swore(AA) to your ancestors that he brought you out with a mighty hand(AB) and redeemed(AC) you from the land of slavery,(AD) from the power of Pharaoh king of Egypt. 9 Know therefore that the Lord your God is God;(AE) he is the faithful God,(AF) keeping his covenant of love(AG) to a thousand generations(AH) of those who love him and keep his commandments.(AI) 10 But

those who hate him he will repay to their face by destruction;
    he will not be slow to repay to their face those who hate him.(AJ)

11 Therefore, take care to follow the commands, decrees and laws I give you today.

12 If you pay attention to these laws and are careful to follow them, then the Lord your God will keep his covenant of love with you, as he swore to your ancestors.(AK) 13 He will love you and bless you(AL) and increase your numbers.(AM) He will bless the fruit of your womb,(AN) the crops of your land—your grain, new wine(AO) and olive oil(AP)—the calves of your herds and the lambs of your flocks in the land he swore to your ancestors to give you.(AQ) 14 You will be blessed more than any other people; none of your men or women will be childless, nor will any of your livestock be without young.(AR) 15 The Lord will keep you free from every disease.(AS) He will not inflict on you the horrible diseases you knew in Egypt,(AT) but he will inflict them on all who hate you.(AU) 16 You must destroy all the peoples the Lord your God gives over to you.(AV) Do not look on them with pity(AW) and do not serve their gods,(AX) for that will be a snare(AY) to you.

17 You may say to yourselves, “These nations are stronger than we are. How can we drive them out?(AZ)” 18 But do not be afraid(BA) of them; remember well what the Lord your God did to Pharaoh and to all Egypt.(BB) 19 You saw with your own eyes the great trials, the signs and wonders, the mighty hand(BC) and outstretched arm, with which the Lord your God brought you out. The Lord your God will do the same to all the peoples you now fear.(BD) 20 Moreover, the Lord your God will send the hornet(BE) among them until even the survivors who hide from you have perished. 21 Do not be terrified by them, for the Lord your God, who is among you,(BF) is a great and awesome God.(BG) 22 The Lord your God will drive out those nations before you, little by little.(BH) You will not be allowed to eliminate them all at once, or the wild animals will multiply around you. 23 But the Lord your God will deliver them over to you, throwing them into great confusion until they are destroyed.(BI) 24 He will give their kings(BJ) into your hand,(BK) and you will wipe out their names from under heaven. No one will be able to stand up against you;(BL) you will destroy them.(BM) 25 The images of their gods you are to burn(BN) in the fire. Do not covet(BO) the silver and gold on them, and do not take it for yourselves, or you will be ensnared(BP) by it, for it is detestable(BQ) to the Lord your God. 26 Do not bring a detestable thing into your house or you, like it, will be set apart for destruction.(BR) Regard it as vile and utterly detest it, for it is set apart for destruction.

Footnotes

  1. Deuteronomy 7:2 The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them; also in verse 26.
  2. Deuteronomy 7:5 That is, wooden symbols of the goddess Asherah; here and elsewhere in Deuteronomy
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Ecclesiastes 2
New International Version - UK

Pleasures are meaningless

2 I said to myself, ‘Come now, I will test you with pleasure to find out what is good.’ But that also proved to be meaningless. 2 ‘Laughter,’ I said, ‘is madness. And what does pleasure accomplish?’ 3 I tried cheering myself with wine, and embracing folly – my mind still guiding me with wisdom. I wanted to see what was good for people to do under the heavens during the few days of their lives.

4 I undertook great projects: I built houses for myself and planted vineyards. 5 I made gardens and parks and planted all kinds of fruit trees in them. 6 I made reservoirs to water groves of flourishing trees. 7 I bought male and female slaves and had other slaves who were born in my house. I also owned more herds and flocks than anyone in Jerusalem before me. 8 I amassed silver and gold for myself, and the treasure of kings and provinces. I acquired male and female singers, and a harem[a] as well – the delights of a man’s heart. 9 I became greater by far than anyone in Jerusalem before me. In all this my wisdom stayed with me.

10 I denied myself nothing my eyes desired;
    I refused my heart no pleasure.
My heart took delight in all my labour,
    and this was the reward for all my toil.
11 Yet when I surveyed all that my hands had done
    and what I had toiled to achieve,
everything was meaningless, a chasing after the wind;
    nothing was gained under the sun.

Wisdom and folly are meaningless

12 Then I turned my thoughts to consider wisdom,
    and also madness and folly.
What more can the king’s successor do
    than what has already been done?
13 I saw that wisdom is better than folly,
    just as light is better than darkness.
14 The wise have eyes in their heads,
    while the fool walks in the darkness;
but I came to realise
    that the same fate overtakes them both.

15 Then I said to myself,

‘The fate of the fool will overtake me also.
    What then do I gain by being wise?’
I said to myself,
    ‘This too is meaningless.’
16 For the wise, like the fool, will not be long remembered;
    the days have already come when both have been forgotten.
Like the fool, the wise too must die!

Toil is meaningless

17 So I hated life, because the work that is done under the sun was grievous to me. All of it is meaningless, a chasing after the wind. 18 I hated all the things I had toiled for under the sun, because I must leave them to the one who comes after me. 19 And who knows whether that person will be wise or foolish? Yet they will have control over all the fruit of my toil into which I have poured my effort and skill under the sun. This too is meaningless. 20 So my heart began to despair over all my toilsome labour under the sun. 21 For a person may labour with wisdom, knowledge and skill, and then they must leave all they own to another who has not toiled for it. This too is meaningless and a great misfortune. 22 What do people get for all the toil and anxious striving with which they labour under the sun? 23 All their days their work is grief and pain; even at night their minds do not rest. This too is meaningless.

24 A person can do nothing better than to eat and drink and find satisfaction in their own toil. This too, I see, is from the hand of God, 25 for without him, who can eat or find enjoyment? 26 To the person who pleases him, God gives wisdom, knowledge and happiness, but to the sinner he gives the task of gathering and storing up wealth to hand it over to the one who pleases God. This too is meaningless, a chasing after the wind.

Footnotes

  1. Ecclesiastes 2:8 The meaning of the Hebrew for this phrase is uncertain.
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Ecclesiastes 2
New English Translation

Futility of Self-Indulgent Pleasure

2 I thought to myself,[a]

“Come now,[b] I will try[c] self-indulgent pleasure[d] to see[e] if it is worthwhile.”[f]
But I found[g] that it also is futile.[h]
2 I said of partying,[i] “It is folly,”
and of self-indulgent pleasure,[j] “It accomplishes nothing!”[k]
3 I thought deeply[l] about the effects of[m] indulging[n] myself[o] with wine
(all the while[p] my mind was guiding me[q] with wisdom)[r]
and the effects of[s] behaving foolishly,[t]
so that[u] I might discover what is profitable[v]
for people[w] to do on earth[x] during the few days[y] of their lives.

Futility of Materialism

4 I increased my possessions:[z]
I built houses for myself;[aa]
I planted vineyards for myself.
5 I designed[ab] royal gardens[ac] and parks[ad] for myself,
and I planted all kinds of fruit trees in them.
6 I constructed pools of water for myself,
to irrigate my grove[ae] of flourishing trees.
7 I purchased male and female slaves,
and I owned slaves who were born in my house;[af]
I also possessed more livestock—both herds and flocks—
than any of my predecessors in Jerusalem.
8 I also amassed silver and gold for myself,
as well as valuable treasures[ag] taken from kingdoms and provinces.[ah]
I acquired male singers and female singers for myself,
and what gives a man sensual delight[ai]—a harem of beautiful concubines.[aj]
9 So[ak] I was far wealthier[al] than all my predecessors in Jerusalem,
yet I maintained my objectivity.[am]
10 I did not restrain myself from getting whatever I wanted;[an]
I did not deny myself anything that would bring me pleasure.[ao]
So all my accomplishments gave me joy;[ap]
this was my reward for all my effort.[aq]
11 Yet when I reflected on everything I had accomplished[ar]
and on all the effort that I had expended to accomplish it,[as]
I concluded:[at] “All these[au] achievements and possessions[av] are ultimately[aw] profitless[ax]—
like chasing the wind!
There is nothing gained[ay] from them[az] on earth.”[ba]

Wisdom is Better than Folly

12 Next, I decided to consider[bb] wisdom, as well as foolish behavior and ideas.[bc]
For what more can the king’s successor do than what the king[bd] has already done?
13 I realized that wisdom is preferable to folly,[be]
just as light is preferable to darkness:
14 The wise man can see where he is going,[bf] but the fool walks in darkness.
Yet I also realized that the same fate[bg] happens to them both.[bh]
15 So I thought to myself, “The fate of the fool will happen even to me![bi]
Then what did I gain by becoming so excessively[bj] wise?”[bk]
So I lamented to myself,[bl]
“The benefits of wisdom[bm] are ultimately[bn] meaningless!”
16 For the wise man, like[bo] the fool, will not be remembered for very long,[bp]
because[bq] in the days to come, both will already have been forgotten.[br]
Alas,[bs] the wise man dies—just like[bt] the fool!
17 So I loathed[bu] life[bv] because what
happens[bw] on earth[bx] seems awful to me;
for all the benefits of wisdom[by] are futile—like chasing the wind.

Futility of Being a Workaholic

18 So I loathed all the fruit of[bz] my effort,[ca]
for which I worked so hard[cb] on earth,[cc]
because[cd] I must leave it[ce] behind[cf] in the hands of my successor.[cg]
19 Who knows if he will be a wise man or a fool?
Yet[ch] he will be master over all the fruit of[ci] my labor[cj]
for which I worked so wisely[ck] on earth.[cl]
This also is futile!
20 So I began to despair[cm] about all the fruit of[cn] my labor[co]
for which I worked so hard[cp] on earth.[cq]
21 For a man may do his work with wisdom, knowledge, and skill;
however, he must hand over[cr] the fruit of his labor[cs] as an inheritance[ct]
to someone else who did not work for it.
This also is futile, and an awful injustice![cu]

Painful Days and Restless Nights

22 What does a man acquire from all his labor
and from the anxiety that accompanies his toil on earth?[cv]
23 For all day long[cw] his work produces pain and frustration,[cx]
and even at night his mind cannot relax.[cy]
This also is futile!

Enjoy Work and its Benefits

24 There is nothing better for[cz] people[da] than[db] to eat and drink,
and to find enjoyment[dc] in their[dd] work.
I also perceived that this ability to find enjoyment[de] comes from God.[df]
25 For no one[dg] can eat and drink[dh]
or experience joy[di] apart from him.[dj]
26 For to the one who pleases him,[dk] God gives wisdom, knowledge, and joy,
but to the sinner, he gives the task of amassing[dl] wealth[dm]—
only to give[dn] it[do] to the one who pleases God.
This[dp] task of the wicked[dq] is futile—like chasing the wind!

Footnotes

  1. Ecclesiastes 2:1 tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ʾamarti ʾani belibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).
  2. Ecclesiastes 2:1 tn The Hebrew verb לְכָה (lekhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9-10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.
  3. Ecclesiastes 2:1 tn Or “test.” The cohortative אֲנַסְּכָה (ʾanassekhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (ladaʿat, “to ascertain”; Deut 8:2).
  4. Ecclesiastes 2:1 tn Heb “I will test you with pleasure.” The term שִׂמְחַה (simkhah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between שִׂמְחַה and שְׂחוֹק (sekhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1-3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.
  5. Ecclesiastes 2:1 tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ʾanassekhah, “I will test you”) followed by vav + imperative (וּרְאֵה, ureʾeh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (raʾah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157-1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5).
  6. Ecclesiastes 2:1 sn The phrase “to see what is good” (רָאָה, raʾah, “to see” plus טוֹב, tov, “good”) is repeated twice in 2:1-3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind.
  7. Ecclesiastes 2:1 tn The particle וְהִנֵּה (vehinneh, literally “Behold!”) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. הִנֵּה 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. הִנֵּה c). This is an example of the heterosis of the deictic particle (“Behold!”) for a verb of perception (“I found”). See E. W. Bullinger, Figures of Speech, 510-34.
  8. Ecclesiastes 2:1 tn This use of הֶבֶל (hevel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210-11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (meholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c.
  9. Ecclesiastes 2:2 tn Heb “laughter.” The term שְׂחוֹק (sekhoq, “laughter”) has a fourfold range of meanings: (1) “joyful laughter” (Ps 126:2; Prov 14:13; Job 8:21); (2) “frivolous laughter, merrymaking” (Eccl 2:2; 7:3, 6); (3) “pleasure, sport” (Prov 10:23; Eccl 10:19); and (4) “derision, mockery, laughingstock” (Jer 20:7; 48:26, 27, 39; Job 12:4; Lam 3:14). See HALOT 1315 s.v שְׂחוֹק; BDB 966 s.v. שְׂחֹק. In Ecclesiastes, שְׂחוֹק is always used in contexts of self-indulgent banqueting, drinking, frivolous partying and merrymaking (Eccl 2:2; 7:3, 6; 10:19). It is distinct from “healthy” joy and laughter (Ps 126:2; Job 8:21). The connotation of “frivolous merrymaking” fits this context best.
  10. Ecclesiastes 2:2 tn The term שִׂמְחָה (simkhah, “pleasure”) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between שִׂמְחָה and שְׂחוֹק (sekhoq, “laughter, frivolous merrymaking”) in 2:2 suggests that the pejorative sense is in view here.
  11. Ecclesiastes 2:2 tn Heb “What does it accomplish?” The rhetorical question “What does it accomplish?” expects a negative answer: “It accomplishes nothing!” (see E. W. Bullinger, Figures of Speech, 949-51). See, e.g., Gen 1:19; 18:14, 17; Deut 7:17; 1 Sam 2:25; Job 40:2; Pss 56:7 [8]; 90:11; 94:16; 106:2; Eccl 3:21.
  12. Ecclesiastes 2:3 tn Heb “In my heart I explored.” The verb תּוּר (tur, “to seek out, to spy out, to explore”) is used in the OT to describe: (1) the physical activity of “spying out” or “exploring” geographical locations (Num 13:2, 16, 17, 21, 25, 32; 14:6, 7, 34, 36, 38; Job 39:8) and (2) the mental activity of “exploring” or “examining” a course of action or the effects of an action (Eccl 1:13; 2:3; 7:25; 9:1). See BDB 1064 s.v. תּוּר 2; HALOT 1708 s.v. תּוּר. It was used as a synonym with דָרָשׁ (darash, “to study”) in 1:13: “I devoted myself to study (לִדְרוֹשׁ, lidrosh) and to explore (לָתוּר, latur).”sn As the repetition of the term לֵב (lev, “heart” or “mind”) indicates (2:1, 3), this experiment appears to have been only an intellectual exercise or a cognitive reflection: “I said to myself (Heb “in my heart [or “mind”],” 2:1); “I explored with my mind (Heb “heart,” 2:3a); and “my mind (Heb “heart”) guiding me with wisdom” (2:3b). Qoheleth himself did not indulge in drunkenness, but he contemplated the value of self-indulgence in his mind.
  13. Ecclesiastes 2:3 tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  14. Ecclesiastes 2:3 tn Or “I sought to cheer my flesh with wine.” The term לִמְשׁוֹךְ (limshokh, Qal infinitive construct from מָשַׁךְ, mashakh, “to draw, pull”) functions in a complementary sense with the preceding verb תּוּר (tur “to examine”): Heb “I sought to draw out my flesh with wine” or “I [mentally] explored [the effects] of drawing out my flesh with wine.” The verb מָשַׁךְ means “to draw, to drag along, to lead” (BDB 604 s.v. מָשַׁךְ) or “to draw out; to stretch out [to full length]; to drag; to pull; to seize; to carry off; to pull; to go” (HALOT 645-46 s.v. משׁך). BDB suggests that this use be nuanced “to draw, to attract, to gratify” the flesh, that is, “to cheer” (BDB 604 s.v. מָשַׁךְ 7). While this meaning is not attested elsewhere in the OT, it is found in Mishnaic Hebrew: “to attract” (Qal), e.g., “it is different with heresy, because it attracts [i.e., persuades, offers inducements]” (b. Avodah Zarah 27b) and “to be attracted, carried away, seduced,” e.g., “he was drawn after them, he indulged in the luxuries of the palace” (b. Shabbat 147b). See Jastrow 853-54 s.v. מְשַׂךְ. Here it denotes “to stretch; to draw out [to full length],” that is, “to revive; to restore” the body (HALOT 646 s.v. משׁד [sic] 3). The statement is a metonymy of cause (i.e., indulging the flesh with wine) for effect (i.e., the effects of self-indulgence).
  15. Ecclesiastes 2:3 tn Heb “my flesh.” The term בְּשָׂרִי (besari, “my flesh”) may function as a synecdoche of part (i.e., flesh) for the whole (i.e., whole person). See E. W. Bullinger, Figures of Speech, 642. One could translate, “I sought to cheer myself.”
  16. Ecclesiastes 2:3 tn The phrase “all the while” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  17. Ecclesiastes 2:3 tn The word “me” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  18. Ecclesiastes 2:3 tn Heb “and my heart was leading along in wisdom.” The vav + noun, וְלִבִּי (velibbi) introduces a disjunctive, parenthetical clause designed to qualify the speaker’s remarks lest he be misunderstood: “Now my heart/mind….” He emphasizes that he never lost control of his senses in this process. It was a purely mental, cognitive endeavor; he never actually gave himself over to wanton self-indulgence in wine or folly.
  19. Ecclesiastes 2:3 tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  20. Ecclesiastes 2:3 tn Heb “embracing folly.” The verb אָחָז (ʾakhaz, “to embrace”) is normally used to describe the physical action of taking hold of an object. Here is it is used metaphorically to describe a person’s choice of lifestyle, that is, adopting a particular course of moral conduct (e.g., Job 17:9); see HALOT 31-32 s.v. אחז; BDB 28 s.v. אָחַז.
  21. Ecclesiastes 2:3 tn Or “until.” The construction עַד אֲשֶׁר (ʿad ʾasher, “until”) introduces a temporal result clause (e.g., Gen 27:44; 28:15; Num 21:35; Isa 6:11); see HALOT 787 s.v. III עַד B.b. With an imperfect verb (such as אֶרְאֶה, ʾerʾeh, Qal imperfect first common singular from רָאָה, raʾah, “to see”), the compound construction עַד אֲשֶׁר usually refers to future time (Gen 27:44; 29:8; Exod 23:30; 24:14; Lev 22:4; Num 11:20; 20:17; 1 Sam 22:3; Hos 5:15), but it also rarely refers to past time (Jonah 4:5; Eccl 2:3); see BDB 725 s.v. III עַד II.1.a.b. Joüon 2:370 §113.k notes that when the compound construction עַד אֲשֶׁר is occasionally used with an imperfect depicting past action to denote a virtual nuance of purpose: “until” = “so that,” e.g., Jonah 4:5; Eccl 2:3.
  22. Ecclesiastes 2:3 tn Heb “I might see where is the good?” The interrogative particle אֵי (ʾe, “where?”) used with the demonstrative pronoun זֶה (zeh, “this”) forms an idiom: “where [then]?” (HALOT 37-38 s.v. אֵי 2.a; see, e.g., 1 Sam 9:18; 1 Kgs 13:12; 2 Kgs 3:8; Isa 50:1; 66:1; Jer 6:16; Job 28:12, 20; 38:19, 24; Esth 7:5). The phrase אֵי־זֶה טוֹב (ʾe zeh tov) is an indirect question that literally means, “Where is the good?” that is, “what good?” (HALOT 38 s.v. אֵי 2.d).
  23. Ecclesiastes 2:3 tn Heb “the sons of man.”
  24. Ecclesiastes 2:3 tn Heb “under the heavens.”
  25. Ecclesiastes 2:3 tn Heb “number of the days.” The Hebrew noun מִסְפַּר (mispar, “number, quantity”) sometimes means “few” (e.g., Gen 34:30; Num 9:20; Deut 4:27; 33:6; Isa 10:19; Jer 44:28; Ezek 12:16; Ps 105:12; Job 16:22; 1 Chr 16:19); see HALOT 607 s.v. מִסְפָּר 2.b; BDB 709 s.v. מִסְפָּר 1.a. This phrase is an idiom that means, “during all their lives” (BDB 709 s.v.), “during their total [short] time of life,” that is, “as long as they live” (HALOT 608 s.v. מִסְפָּר 3.d). Ecclesiastes often emphasizes the brevity of life (e.g., 5:17; 6:12; 9:9). The LXX rendered מִסְפַּר in a woodenly literal sense: ἀριθμόν (arithmon, “the number [of days of their lives]”). Several English translations adopt a similar approach: “all the days of their life” (ASV, Douay) and “the number of days of their lives” (YLT). However, this idiom is handled well by a number of English translations: “during the few days of their lives” (RSV, NRSV, NASB, NIV, Moffatt, NJPS), “during the limited days of their life” (NAB), and “throughout the brief span of their lives” (NEB).
  26. Ecclesiastes 2:4 tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (maʿasay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).
  27. Ecclesiastes 2:4 sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.
  28. Ecclesiastes 2:5 tn Heb “made.”
  29. Ecclesiastes 2:5 tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.
  30. Ecclesiastes 2:5 tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”
  31. Ecclesiastes 2:6 tn Heb “to water from them a grove” (or “forest).
  32. Ecclesiastes 2:7 tn The phrase “sons of a house” (בְנֵי בַיִת, vene vayit) appears to be parallel to “a son of my house” (בֶן־בֵּיתִי, ven beti) which refers to a person born into slavery from male and female servants in the master’s possession, e.g., Eleazar of Damascus (Gen 15:3). The phrase appears to denote children born from male and female slaves already in his possession, that is, “homeborn slaves” (NASB) or “other slaves who were born in my house” (NIV). Apparently confusing the sense of the phrase with the referent of the phrase in Gen 15:3, NJPS erroneously suggests “stewards” in Eccl 2:7.
  33. Ecclesiastes 2:8 tn The term סְגֻלָּה (segullah) denotes “personal property” (HALOT 742 s.v. סְגֻלָּה 1) or “valued property, personal treasure” (BDB 688 s.v. סְגֻלָּה 2). Elsewhere, it refers to a king’s silver and gold (1 Chr 27:3). It is related to Akkadian sug/kullu “flock” (AHw 2:1053-54) and sikiltu “private property [belonging to the king]” (AHw 2:1041). The term refers to the personal, private and valued possessions of kings, which do not pass into the hands of the state.
  34. Ecclesiastes 2:8 tn Heb “of kings and provinces.” This personal treasure was taken as tribute from other kings and governors. See T. Longman III, Ecclesiastes (NICOT), 92.
  35. Ecclesiastes 2:8 tn Heb “and sensual delights of the sons of man.” The noun תַּעֲנוּג (taʿanug) has a three-fold range of meanings: (1) “luxury; comfort” (Mic 2:9; Prov 19:10; Sir 6:28; 11:27; 14:16; 37:29; 41:1); (2) “pleasure; delight” of sexual love (Song 7:7); and (3) “daintiness; feminine” (Mic 1:16); see HALOT 1769 s.v. תַּעֲנוּג; BDB 772 s.v. תַּעֲנוּג. The related adjective עָנֹג (ʿanog, “pampered; dainty”) is used to describe a pampered woman (Deut 28:56), to personify Babylon as a delicate woman (Isa 47:1), and to ridicule delicate men (Deut 28:54); see HALOT 851 s.v. עָֹנֹג; BDB 772 עָנֹג. It is related to the noun עֹנֶג (ʿoneg, “pleasure; exquisite delight; daintiness”; see HALOT 851 s.v. עֹנֶג; BDB 772 s.v. עֹנֶג) and the verb עָנֹג which means “to be soft; to be delicate” and “pleasurable” (Pual) and “to pamper oneself” and “to take delight or pleasure in” (HALOT 851 s.v. ענג; BDB 772 s.v. עָנֹג). The root ענג is paralleled with רֹךְ (rokh, Deut 28:56), רַךְ (rakh, Deut 28:54), and רַכָּה (rakkah, Deut 28:56) with the meanings “delicate; soft; tender; weak; coddled; pampered.” The context of Eccl 2:4-11 suggests that it denotes either “luxury” as in “the luxuries of commoners” (NJPS) or “pleasure; delight” as in “the delights of men” (KJV, NASB, NIV). Part of the difficulty in determining the meaning of this term is caused by the ambiguity in meaning of its referent, namely, the appositional phrase שִׁדָּה וְשִׁדּוֹת (shiddah veshiddot), the meaning of which is uncertain (see the note on the phrase “a harem of beautiful concubines” at the end of this verse).
  36. Ecclesiastes 2:8 tn The meaning of the superlative construction שִׁדָּה וְשִׁדּוֹת (shiddah veshiddot) is uncertain because the term שִׁדָּה (shiddah) occurs only here in the OT. There are four basic approaches to the phrase: (1) Most scholars suggest that it refers to a royal harem and that it is in apposition to “the sensual delights of man” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם, vetaʿanugot bene haʾadam). There are four variations of this approach: (a) There is a possible connection to the Ugaritic sht “mistress, lady” and the Arabic sitt “lady” (HALOT 1420 s.v. שִׁדָּה). (b) German scholars relate it to Assyrian sadadu “love” (Delitzsch, Konig, Wildeboer, Siegfried); however, BDB questions this connection (BDB 994 s.v. שׁדה). (c) Ibn Ezra relates it to II שַׁד (shad) “plunder; spoil” or שׁדה “[women] taken by violence,” and suggests that it refers to the occupants of the royal harem. (d) BDB connects it to the Hebrew noun I שַׁד (shad, “breast”; e.g., Isa 28:9; Ezek 16:7; 23:3, 21, 34; Hos 2:4; 9:14; Song 1:13; 4:5; 7:4, 8, 9; 8:1, 8, 10; Job 3:12) adding that שׁדה is related to the cognate Arabic and Aramaic roots meaning “breast” (BDB 994 s.v.). This would be a synecdoche of part (i.e., breast) for the whole (i.e., woman), similar to the idiom “one womb, two wombs” (רַחַם רַחֲמָתַיִם, rakham rakhamatayim) where “womb” = woman (Judg 5:30). This is the approach taken by most English versions: “many concubines” (NASB, RSV, NRSV), “a wife and wives” (YLT), “mistresses galore” (MLB), “many a mistress” (Moffatt), and “a harem” (NIV). This is the approach suggested by the Hebrew Old Testament Text Project: “une femme et des femmes” = one or two women (e.g., Judg 5:30); see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:566. (2) The NJPS connects it to the Mishnaic Hebrew noun שִׁדָּה which became שִׁידָּה (“a strong box, chest”; Jastrow 1558 s.v. שִׁידָּה) and renders the phrase “coffers and coffers of them” in apposition to the phrase “the luxuries of commoners” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם). (3) KJV and ASV take the phrase in apposition to “male and female singers” and translate it as “musical instruments.” However, there is no known Hebrew term that would justify this approach. (4) The LXX related the term to the Aramaic root שׁדא (“to pour out [wine]”) and rendered the phrase as οἰνοχόον καὶ οἰνοχόας (oinochoon kai oinochoas), “a male-butler and female cupbearers.” Aquila took a similar approach: κυλίκιον καὶ κυλίκια (kulikion kai kulikia), “wine cups and wine vessels.” This is reflected in the Vulgate and Douay: “cups and vessels to serve to pour out wine.” Although the semantic meaning of the term שִׁדָּה וְשִׁדּוֹת (“a breast and breasts”) is uncertain, the grammatical/syntactical form of the phrase is straightforward: (1) It is in apposition to the preceding line, “the delights of the son of men” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם). (2) The phrase is a superlative construction. When the second word is plural and it follows a noun from the same root which is singular, it indicates the best or most outstanding example of the person or thing so described. In addition to the Judg 5:30 parallel cited above, see the expression “a generation, generations” in Pss 72:5; 102:25; Isa 51:8. Unlike, Eccl 2:8, this juxtapositioning of the singular and plural to express the superlative usually involves a construct form. See קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim, “the holy of holies,” i.e., the most holy place”; Exod 26:33), שִׁיר הַשִּׁירִים (shir hashirim, “the song of songs,” i.e., “the most excellent song”; Song 1:1), אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הַאֲדֹנִים (ʾelohe haʾelohim vaʾadone haʾadonim, “the God of gods and Lord of lords,” i.e., “the Highest God and the Supreme Lord”; Deut 10:17), and עֶבֶד עֲבָדִים (ʿeved ʿavadim, “a slave of slaves,” i.e., “the most abject slave”; Gen 9:25). See GKC 431 §133.i; R. J. Williams, Hebrew Syntax, 17-18, §80; IBHS 154 §9.5.3j. If the semantic meaning of the terms שִׁדָּה וְשִׁדּוֹת denotes “a breast (among) breasts” or “a lady (among) ladies” (Eccl 2:8, but see the previous note on the phrase “a man’s sensual delights”), the superlative construction may connote “the most beautiful breasts” (metonymy of part for the whole) or “the most beautiful woman.” This might refer to a harem of concubines or to one woman (the wife of the king?) who was the most beautiful woman in the land.sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
  37. Ecclesiastes 2:9 tn The vav prefixed to וְגָדַלְתִּי (vegadalti, vav plus Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.
  38. Ecclesiastes 2:9 tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vegadalti vehosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).
  39. Ecclesiastes 2:9 tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.
  40. Ecclesiastes 2:10 tn Heb “all which my eyes asked for, I did not withhold from them.”
  41. Ecclesiastes 2:10 tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.
  42. Ecclesiastes 2:10 tn Heb “So my heart was joyful from all my toil.”
  43. Ecclesiastes 2:10 tn Heb “and this was my portion from all my toil.”
  44. Ecclesiastes 2:11 tn Heb “all my works that my hands had done.”
  45. Ecclesiastes 2:11 tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (ʿamal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.
  46. Ecclesiastes 2:11 tn Heb “Behold!”
  47. Ecclesiastes 2:11 tn The term הַכֹּל (hakkol, “everything” or “all”) must be qualified and limited in reference to the topic that is dealt with in 2:4-11. This is an example of synecdoche of general for the specific; the general term “all” is used only in reference to the topic at hand. This is clear from the repetition of כֹּל (kol, “everything”) and (“all these things”) in 2:11.
  48. Ecclesiastes 2:11 tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.
  49. Ecclesiastes 2:11 tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  50. Ecclesiastes 2:11 tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.
  51. Ecclesiastes 2:11 tn The noun יִתְרוֹן (yitron, “profit”) has a two-fold range of meanings: (1) “what comes of [something]; result” (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) “profit; advantage” (Eccl 2:13; 10:11); see HALOT 452-53 s.v. יִתְרוֹי. It is derived from the noun יֶתֶר (yeter, “what is left behind; remainder”; HALOT 452 s.v. I יֶתֶר). The related verb יָתַר (yatar) denotes “to be left over; to survive” (Niphal) and “to have left over” (Hiphil); see HALOT 451-52 s.v. יתר. When used literally, יִתְרוֹן refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man’s labor due to death.
  52. Ecclesiastes 2:11 tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  53. Ecclesiastes 2:11 tn Heb “under the sun.”
  54. Ecclesiastes 2:12 tn Heb “and I turned to see.”
  55. Ecclesiastes 2:12 sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.
  56. Ecclesiastes 2:12 tc The Hebrew text reads עָשׂוּהוּ (ʿasuhu, “they have done it”; Qal perfect third person masculine plural from עָשַׂה [ʿasah] plus third person masculine singular suffix). However, many medieval Hebrew mss read עָשָׂהוּ (ʿasahu, “he has done”; Qal perfect third person masculine singular from עָשַׂה), reflected in the LXX and Syriac. The error was caused by dittography (ו, vav, written twice) or by orthographic confusion between ו and ה (hey) in הוו (confused as והוו) at the end of 2:12 and beginning of 2:13. The third person masculine singular referent of עָשׂוּהוּ “what he has done” is the king, that is, Qoheleth himself. The referent (the king) has been specified in the translation for clarity.
  57. Ecclesiastes 2:13 tn Heb “and I saw that there is profit for wisdom more than folly.”
  58. Ecclesiastes 2:14 tn Heb “has his eyes in his head.” The term עַיִן (ʿayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).
  59. Ecclesiastes 2:14 sn The common fate to which Qoheleth refers is death.
  60. Ecclesiastes 2:14 tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).
  61. Ecclesiastes 2:15 tn The emphatic use of the first person common singular personal pronoun אֲנִי (ʾani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195-96 s.v. גַּם) appears to emphasize the first person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect third person masculine singular plus first person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself—the wisest man of all—would fare no better in the end than the most foolish.
  62. Ecclesiastes 2:15 tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451-52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.
  63. Ecclesiastes 2:15 tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).
  64. Ecclesiastes 2:15 tn Heb “So I said in my heart.”
  65. Ecclesiastes 2:15 tn Heb “and also this,” referring to the relative advantage of wisdom over folly.
  66. Ecclesiastes 2:15 tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  67. Ecclesiastes 2:16 tn The preposition עִם (ʿim, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8; see HALOT 839 s.v. עִם 2). When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16; see BDB 767-68 s.v. עִם 1.e).
  68. Ecclesiastes 2:16 tn As HALOT 798-99 s.v. עוֹלָם and BDB 762-64 s.v. עוֹלָם note, עוֹלָם (ʿolam) has a wide range of meanings: (1) indefinite time: “long time; duration,” (2) unlimited time: “eternal; eternity,” (3) future time: “things to come,” and (4) past time: “a long time back,” that is, the dark age of prehistory. The context here suggests the nuance “a long time.”
  69. Ecclesiastes 2:16 tn The preposition ב (bet) on בְּשֶׁכְּבָר (beshekkevar, the adverb כְּבָר [kevar, “already”] plus relative pronoun שֶׁ [she] plus preposition ב) is probably best classified as causal: “Because…already.”
  70. Ecclesiastes 2:16 tn The verb נִשְׁכָּח (nishkakh) is a future perfect—it describes an event that is portrayed as a past event from the perspective of the future: “they will have been forgotten.” The emphasis of the past perfect is not simply that the future generations will begin to forget him, but that he will already have been forgotten long ago in the past by the time of those future generations. This past perfect situation is brought out by the emphatic use of the temporal adverb כְּבָר (kevar) “already” (HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר); see, e.g., Eccl 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7.
  71. Ecclesiastes 2:16 tn The particle אֵיךְ (ʾekh, “Alas!”) is an exclamation of lamentation and mourning (e.g., 2 Sam 1:19; Isa 14:4, 12; Jer 2:21; 9:18; Ezek 26:17; Mic 2:4); see HALOT 39 s.v. אֵיךְ 5; BDB 32 s.v. אֵיךְ 2; also E. W. Bullinger, Figures of Speech, 955.
  72. Ecclesiastes 2:16 tn The preposition עִם (ʿim, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8); see HALOT 839 s.v. עִם 2. When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16); see BDB 767-68 s.v. עִם 1.e.
  73. Ecclesiastes 2:17 tn Or “I hated.”
  74. Ecclesiastes 2:17 tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.
  75. Ecclesiastes 2:17 tn Heb “the deed that is done.” The root עָשָׂה (ʿasah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hammaʿaseh shennaʿasah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.
  76. Ecclesiastes 2:17 tn Heb “under the sun.”
  77. Ecclesiastes 2:17 tn Heb “all,” referring here to the relative advantage of wisdom.
  78. Ecclesiastes 2:18 tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase “hard labor”).
  79. Ecclesiastes 2:18 tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (ʿamali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The third person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (ʾannikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittenennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the third person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shelloʾ ʿamal bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).
  80. Ecclesiastes 2:18 tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (ʿamali sheʾani ʿamel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.
  81. Ecclesiastes 2:18 tn Heb “under the sun.”
  82. Ecclesiastes 2:18 tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (sheʾannikhennu, relative pronoun שֶׁ plus Hiphil imperfect first person common singular from נוּחַ, nuakh, “to leave” plus third person masculine singular suffix) is causal: “Because I must leave it behind.”
  83. Ecclesiastes 2:18 tn The third person masculine singular suffix on אַנִּיחֶנּוּ (ʾannikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).
  84. Ecclesiastes 2:18 tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.
  85. Ecclesiastes 2:18 tn Heb “to a man who will come after me.”
  86. Ecclesiastes 2:19 tn The vav on וְיִשְׁלַט (veyishlat, conjunction plus Qal imperfect third person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).
  87. Ecclesiastes 2:19 tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).
  88. Ecclesiastes 2:19 tn Heb “my labor.” As in 2:18, the term עֲמָלִי (ʿamali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).
  89. Ecclesiastes 2:19 tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (ʿamali sheʿamalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (sheʿamalti veshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.
  90. Ecclesiastes 2:19 tn Heb “under the sun.”
  91. Ecclesiastes 2:20 tn Heb “I turned aside to allow my heart despair.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648.
  92. Ecclesiastes 2:20 tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).
  93. Ecclesiastes 2:20 tn Heb “all my toil.” As in 2:18-19, the term עֲמָלִי (ʿamali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., the fruit of my labor). The metonymy is recognized by several translations: “all the fruits of my labor” (NAB); “all the fruit of my labor” (NASB); “all the gains I had made” (NJPS).
  94. Ecclesiastes 2:20 tn Here the author uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: שֶׁעָמַלְתִּי הֶעָמָל (heʿamal sheʿamalti, “the toil for which I had toiled”); see IBHS 167 §10.2.1g.
  95. Ecclesiastes 2:20 tn Heb “under the sun.”
  96. Ecclesiastes 2:21 tn Heb “he must give.” The third person masculine singular suffix on יִתְּנֶנּוּ (yittenennu, Qal imperfect third person masculine singular from נָתַן, natan, “to give” plus third person masculine singular suffix) refers back to עֲמָלוֹ (ʿamalo, “his labor”) which is treated in this line as a metonymy of cause for effect, that is, “he must give it” = “he must give his labor” = “he must give the fruit of his labor.”sn As in 2:18-19, Qoheleth laments the injustice that a person who works diligently in wisdom must one day hand over the fruit of his labor (i.e., his fortune and the care of his achievements) to his successor. There is no guarantee that one’s heir will be wise and be a good steward of this wealth, or be foolish and squander it—in which case, the former man’s entire life’s work would be in vain.
  97. Ecclesiastes 2:21 tn Heb “it”; the referent (“the fruit of his labor”) has been specified in the translation for clarity.
  98. Ecclesiastes 2:21 tn Or “he must turn over an inheritance”; or “he must turn it over, namely, an inheritance.” There are two approaches to the syntax of חֶלְקוֹ (khelqo, “his inheritance”): (1) The third person masculine singular suffix is a subjective genitive: “his inheritance” = the inheritance which he must give to his heir. The referent of the third person masculine singular suffix is Qoheleth in 2:21a who worked hard to amass the fortune. The noun חֵלֶק (kheleq, “inheritance”) functions as an adverbial accusative of state (GKC 372 §118.a) or a predicate accusative (R. J. Williams, Hebrew Syntax, 12-13, §57): “He must give it [i.e., his fortune] as an inheritance.” (2) The third person masculine singular suffix is an objective genitive: “his inheritance” = the inheritance which the heir will receive from Qoheleth. The referent of the third person masculine singular suffix is the heir in 2:21b. The noun חֵלֶק (“inheritance”) functions as the accusative direct object in apposition (R. J. Williams, Hebrew Syntax, 15-16, §71) to the third person masculine singular suffix on יִתְּנֶנּוּ (yittenennu, “he must give it”; Qal imperfect third person masculine singular from נָתַן, natan, plus third person masculine singular suffix): “He must give it, namely, his inheritance, to one who did not work for it.”
  99. Ecclesiastes 2:21 tn The noun רָעָה (raʿah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice; wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase רָעָה רַבָּה (raʿah rabbah) connotes “grave injustice” or “great misfortune” (e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5). It is expressed well as: “This too is…a great misfortune” (NAB, NIV, MLB) and “utterly wrong!” (NEB).sn Verses 18-21 are arranged into two sub-units (2:18-19 and 2:20-21). Each contains a parallel structure: (1) Introductory lament: “I hated all my toil” and “I began to despair about all my toil.” (2) Reason for the lament: “I must turn over the fruit of my labor to the hands of my successor” and “he must hand over the fruit of his work as an inheritance.” (3) Description of successor: “who knows whether he will be a wise man or a fool?” and “he did not work for it.” (4) Concluding statement: “This also is fruitless!” and “This also is profitless and an awful injustice!”
  100. Ecclesiastes 2:22 tn Heb “under the sun.” The rhetorical question is an example of negative affirmation, expecting a negative answer: “Man acquires nothing” (see E. W. Bullinger, Figures of Speech, 949-51).
  101. Ecclesiastes 2:23 tn Heb “all his days.”
  102. Ecclesiastes 2:23 tn The syntax of this verse has been interpreted in two different ways: (1) The phrase “all his days” (כָל־יָמָיו, khol yamayv) is the subject of a verbless clause, and the noun “pain” (מַכְאֹבִים, makhʾovim) is a predicate nominative or a predicate of apposition (see R. J. Williams, Hebrew Syntax, 15-16, §71). Likewise, the noun “his work” (עִנְיָנוֹ, ʿinyano) is the subject of a second verbless clause, and the vexation” (כַעַס, khaʿas) is a predicate nominative: “All his days are pain, and his work is vexation.” (2) The noun “his work” (עִנְיָנוֹ) is the subject of both nouns, “pain and vexation” (וָכַעַס מַכְאֹבִים, makhʾovim vakhaʿas), which are predicate nominatives, while the phrase “all his days” (כָל־יָמָיו) is an adverbial accusative functioning temporally: “All day long, his work is pain and vexation.” The latter option is supported by the parallelism between “even at night” and “all day long.” This verse draws out an ironic contrast/comparison between his physical toil/labor during the day and his emotional anxiety at night. Even at night, he has no break!
  103. Ecclesiastes 2:23 tn Heb “his heart (i.e., mind) does not rest.”
  104. Ecclesiastes 2:24 tn The preposition ב (bet) on בָּאָדָם (baʾadam) has been taken in two ways: (1) locative with טוֹב (tov, “good”) in reference to man’s moral nature: “There is nothing [inherently] good in man.” (2) advantage with טוֹב (“good”) in reference to the enjoyment theme of 2:24-26: “There is nothing better for a man than…” (this assumes a comparative מִן, min, on מִשֶּׁיֹּאכַל, misheyyoʾkhal); see text critical note on the word “than” below). The latter is preferred for two reasons: (1) The preposition ב is used with a similar idiom in 3:12 in collocation with the particle phrase כִּי אִם (ki ʾim, “except”): “There is nothing better…than to rejoice/be happy” (NASB, NIV). (2) The theme of 2:1-26 focuses on the futility of human toil, concluding that the only real reward that man has in his labor is to find enjoyment in it (e.g., 2:10, 24-26). The section says nothing about man’s inherent sinful nature.
  105. Ecclesiastes 2:24 tn Heb “man.”
  106. Ecclesiastes 2:24 tc The MT reads שֶׁיֹּאכַל (sheyyo’khal, “that he should eat”; Qal imperfect third person masculine singular from אָכַל, ʾakhal, “to eat,” with relative pronoun שֶׁ, she, “that”). However, the variant textual tradition of מִשֶּׁיֹּאכַל (misheyyoʾkhal, “than he should eat” (comparative preposition מִן, min, “than” plus Qal imperfect third person masculine singular from אָכַל “to eat”) is reflected in the LXX, Coptic, Syriac, Aramaic Targum, Old Latin, and Jerome. The textual error, an example of haplography, arose from a single writing of מ (mem) from בָּאָדָם מִשֶּׁיֹּאכַל (baʾadam misheyyoʾkhal). The same idiom appears in the expanded form אֵין טוֹב followed by כִּי אִם (ʾen tov…ki ʾim, “there is nothing better for man than…”) in Eccl 3:12; 8:15.
  107. Ecclesiastes 2:24 tn Heb “to cause his soul to see good.” The idiom רָאָה טוֹב (raʾah tov, “to see good”) is a metonymy of association, meaning “to find enjoyment” (e.g., 3:13; 5:17; 6:6). In 3:12-13 and 5:17-18 it is in collocation and/or parallelism with ב (bet) plus שָׂמַח (samakh, “to rejoice in,” or “to find satisfaction or pleasure in” something). Here, it is used in collocation with חוּשׁ (khush, “to enjoy”). The term נַפְשׁוֹ (nafsho, “his soul”) is a metonymy of part (i.e., soul) for the whole (i.e., whole person), e.g., Num 23:10; Judg 16:30; Pss 16:10; 35:13; 103:1 (see E. W. Bullinger, Figures of Speech, 640-41).
  108. Ecclesiastes 2:24 tn Heb “his.”
  109. Ecclesiastes 2:24 tn The phrase “ability to find enjoyment” is not in the Hebrew text, but is supplied in the translation for clarity.
  110. Ecclesiastes 2:24 tn Heb “is from the hand of God.”sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2).
  111. Ecclesiastes 2:25 tn Heb “For who can…?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “No one can!” (see E. W. Bullinger, Figures of Speech, 949-51).
  112. Ecclesiastes 2:25 tn The phrase “and drink” is not in the Hebrew text, but is supplied in the translation for stylistic harmonization with v. 24.
  113. Ecclesiastes 2:25 tn The verb II חוּשׁ (khush, “to enjoy”) is a hapax legomenon which BDB defines as “to feel; to enjoy [with the senses]” on the basis of the context, and the cognates: Arabic “to feel; to perceive [by senses]”; Aramaic חושׁ “to feel pain,” and New Hebrew חושׁ “to feel pain” (BDB 301 s.v. II חֹוּשׁ). HALOT relates the Hebrew root to Akkadian havavu “to be delighted with” (HALOT 300 s.v. II חושׁ 1). The Vulgate renders this term as “to enjoy.” The Greek versions (LXX, Theodotion) and the Syriac Peshitta, however, did not understand this hapax; they rendered it as “to drink,” making some sense of the line by filling out the parallelism “to eat [and drink]” (e.g., Eccl 8:15).
  114. Ecclesiastes 2:25 tc The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual tradition of מִמֶּנּוּ (mimmennu, “apart from him [= God]”) is preserved in several medieval Hebrew mss, and is reflected in most of the versions (LXX, Syriac, Syro-Hexapla, and Jerome). The textual deviation is a case of simple orthographic confusion between י (yod) and ו (vav) as frequently happened, e.g., MT צו לצו צו לצו (tsv ltsv tsv ltsv) versus 1QIsaa 28:10 צי לצי צי לצי (tsy ltsy ts ltsy); see P. K. McCarter, Jr., Textual Criticism, 47. It is difficult to determine which reading is original here. The MT forms a parenthetical clause, where Qoheleth refers to himself: no one had more of an opportunity to experience more enjoyment in life than he (e.g., 2:1-11). The alternate textual tradition is a causal clause, explaining why the ability to enjoy life is a gift from God: no one can experience enjoyment in life “apart from him,” that is, apart from “the hand of God” in 2:24. It is possible that internal evidence supports the alternate textual tradition. In 2:24-26, Qoheleth is not emphasizing his own resources to enjoy life, as he had done in 2:1-11, but that the ability to enjoy life is the gift of God. On the other hand, the Jerusalem Hebrew Bible project retains the MT reading with a “B” rating; see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:570. The English versions are split on the textual problem: a few retain MT מִמֶּנִּי (“more than I”), e.g., KJV, ASV, YLT, Douay, NJPS, while others adopt the alternate reading מִמֶּנּוּ, “apart from him” (NEB, NAB, MLB, NASB, RSV, NRSV, NIV, Moffatt).
  115. Ecclesiastes 2:26 tn Heb “for to a man who is good before him.”
  116. Ecclesiastes 2:26 sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.
  117. Ecclesiastes 2:26 tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  118. Ecclesiastes 2:26 sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work, but to the wicked He “gives” the task of “giving” his wealth to the righteous.
  119. Ecclesiastes 2:26 tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.
  120. Ecclesiastes 2:26 tn The antecedent of the demonstrative pronoun זֶה (zeh, “this”) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24-26. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24-26 states that such enjoyment is a good gift from God. (2) Others refer it to the term “toil” (עָמָל, ʿamal) which is repeated throughout 2:18-26. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous “task” (עִנְיָן, ʿinyan) God has given to the sinner in 2:26b. Consistent with the meaning of הֶבֶל (hevel, “futile; profitless; fruitless”), 2:26b emphasizes that the “task” of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man’s enjoyment of his work and the fruit of his labor under the blessing of God (2:24-26a) is not included in this.
  121. Ecclesiastes 2:26 tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.
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Ecclesiastes 2
New International Version

Pleasures Are Meaningless

2 I said to myself, “Come now, I will test you with pleasure(A) to find out what is good.” But that also proved to be meaningless. 2 “Laughter,”(B) I said, “is madness. And what does pleasure accomplish?” 3 I tried cheering myself with wine,(C) and embracing folly(D)—my mind still guiding me with wisdom. I wanted to see what was good for people to do under the heavens during the few days of their lives.

4 I undertook great projects: I built houses for myself(E) and planted vineyards.(F) 5 I made gardens and parks and planted all kinds of fruit trees in them. 6 I made reservoirs to water groves of flourishing trees. 7 I bought male and female slaves and had other slaves(G) who were born in my house. I also owned more herds and flocks than anyone in Jerusalem before me. 8 I amassed silver and gold(H) for myself, and the treasure of kings and provinces.(I) I acquired male and female singers,(J) and a harem[a] as well—the delights of a man’s heart. 9 I became greater by far than anyone in Jerusalem(K) before me.(L) In all this my wisdom stayed with me.

10 I denied myself nothing my eyes desired;
    I refused my heart no pleasure.
My heart took delight in all my labor,
    and this was the reward for all my toil.
11 Yet when I surveyed all that my hands had done
    and what I had toiled to achieve,
everything was meaningless, a chasing after the wind;(M)
    nothing was gained under the sun.(N)

Wisdom and Folly Are Meaningless

12 Then I turned my thoughts to consider wisdom,
    and also madness and folly.(O)
What more can the king’s successor do
    than what has already been done?(P)
13 I saw that wisdom(Q) is better than folly,(R)
    just as light is better than darkness.
14 The wise have eyes in their heads,
    while the fool walks in the darkness;
but I came to realize
    that the same fate overtakes them both.(S)

15 Then I said to myself,

“The fate of the fool will overtake me also.
    What then do I gain by being wise?”(T)
I said to myself,
    “This too is meaningless.”
16 For the wise, like the fool, will not be long remembered;(U)
    the days have already come when both have been forgotten.(V)
Like the fool, the wise too must die!(W)

Toil Is Meaningless

17 So I hated life, because the work that is done under the sun was grievous to me. All of it is meaningless, a chasing after the wind.(X) 18 I hated all the things I had toiled for under the sun, because I must leave them to the one who comes after me.(Y) 19 And who knows whether that person will be wise or foolish?(Z) Yet they will have control over all the fruit of my toil into which I have poured my effort and skill under the sun. This too is meaningless. 20 So my heart began to despair over all my toilsome labor under the sun. 21 For a person may labor with wisdom, knowledge and skill, and then they must leave all they own to another who has not toiled for it. This too is meaningless and a great misfortune. 22 What do people get for all the toil and anxious striving with which they labor under the sun?(AA) 23 All their days their work is grief and pain;(AB) even at night their minds do not rest.(AC) This too is meaningless.

24 A person can do nothing better than to eat and drink(AD) and find satisfaction in their own toil.(AE) This too, I see, is from the hand of God,(AF) 25 for without him, who can eat or find enjoyment?(AG) 26 To the person who pleases him, God gives wisdom,(AH) knowledge and happiness, but to the sinner he gives the task of gathering and storing up wealth(AI) to hand it over to the one who pleases God.(AJ) This too is meaningless, a chasing after the wind.

Footnotes

  1. Ecclesiastes 2:8 The meaning of the Hebrew for this phrase is uncertain.
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John 19
New International Version - UK

Jesus sentenced to be crucified

19 Then Pilate took Jesus and had him flogged. 2 The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe 3 and went up to him again and again, saying, ‘Hail, king of the Jews!’ And they slapped him in the face.

4 Once more Pilate came out and said to the Jews gathered there, ‘Look, I am bringing him out to you to let you know that I find no basis for a charge against him.’ 5 When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, ‘Here is the man!’

6 As soon as the chief priests and their officials saw him, they shouted, ‘Crucify! Crucify!’

But Pilate answered, ‘You take him and crucify him. As for me, I find no basis for a charge against him.’

7 The Jewish leaders insisted, ‘We have a law, and according to that law he must die, because he claimed to be the Son of God.’

8 When Pilate heard this, he was even more afraid, 9 and he went back inside the palace. ‘Where do you come from?’ he asked Jesus, but Jesus gave him no answer. 10 ‘Do you refuse to speak to me?’ Pilate said. ‘Don’t you realise I have power either to free you or to crucify you?’

11 Jesus answered, ‘You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin.’

12 From then on, Pilate tried to set Jesus free, but the Jewish leaders kept shouting, ‘If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.’

13 When Pilate heard this, he brought Jesus out and sat down on the judge’s seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). 14 It was the day of Preparation of the Passover; it was about noon.

‘Here is your king,’ Pilate said to the Jews.

15 But they shouted, ‘Take him away! Take him away! Crucify him!’

‘Shall I crucify your king?’ Pilate asked.

‘We have no king but Caesar,’ the chief priests answered.

16 Finally Pilate handed him over to them to be crucified.

The crucifixion of Jesus

So the soldiers took charge of Jesus. 17 Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha). 18 There they crucified him, and with him two others – one on each side and Jesus in the middle.

19 Pilate had a notice prepared and fastened to the cross. It read: jesus of nazareth, the king of the jews. 20 Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek. 21 The chief priests of the Jews protested to Pilate, ‘Do not write “The King of the Jews”, but that this man claimed to be king of the Jews.’

22 Pilate answered, ‘What I have written, I have written.’

23 When the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom.

24 ‘Let’s not tear it,’ they said to one another. ‘Let’s decide by lot who will get it.’

This happened that the scripture might be fulfilled that said,

‘They divided my clothes among them
    and cast lots for my garment.’[a]

So this is what the soldiers did.

25 Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother there, and the disciple whom he loved standing near by, he said to her, ‘Woman,[b] here is your son,’ 27 and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home.

The death of Jesus

28 Later, knowing that everything had now been finished, and so that Scripture would be fulfilled, Jesus said, ‘I am thirsty.’ 29 A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips. 30 When he had received the drink, Jesus said, ‘It is finished.’ With that, he bowed his head and gave up his spirit.

31 Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jewish leaders did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. 32 The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. 33 But when they came to Jesus and found that he was already dead, they did not break his legs. 34 Instead, one of the soldiers pierced Jesus’ side with a spear, bringing a sudden flow of blood and water. 35 The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe. 36 These things happened so that the scripture would be fulfilled: ‘Not one of his bones will be broken,’[c] 37 and, as another scripture says, ‘They will look on the one they have pierced.’[d]

The burial of Jesus

38 Later, Joseph of Arimathea asked Pilate for the body of Jesus. Now Joseph was a disciple of Jesus, but secretly because he feared the Jewish leaders. With Pilate’s permission, he came and took the body away. 39 He was accompanied by Nicodemus, the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about thirty-five kilograms. 40 Taking Jesus’ body, the two of them wrapped it, with the spices, in strips of linen. This was in accordance with Jewish burial customs. 41 At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid. 42 Because it was the Jewish day of Preparation and since the tomb was near by, they laid Jesus there.

Footnotes

  1. John 19:24 Psalm 22:18
  2. John 19:26 The Greek for Woman does not denote any disrespect.
  3. John 19:36 Exodus 12:46; Num. 9:12; Psalm 34:20
  4. John 19:37 Zech. 12:10
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John 19
New English Translation

Pilate Tries to Release Jesus

19 Then Pilate took Jesus and had him flogged severely.[a] 2 The soldiers[b] braided[c] a crown of thorns[d] and put it on his head, and they clothed him in a purple robe.[e] 3 They[f] came up to him again and again[g] and said, “Hail, king of the Jews!”[h] And they struck him repeatedly[i] in the face.

4 Again Pilate went out and said to the Jewish leaders,[j] “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation[k] against him.” 5 So Jesus came outside, wearing the crown of thorns and the purple robe.[l] Pilate[m] said to them, “Look, here is the man!”[n] 6 When the chief priests and their officers saw him, they shouted out, “Crucify[o] him! Crucify him!”[p] Pilate said,[q] “You take him and crucify him![r] Certainly[s] I find no reason for an accusation[t] against him!” 7 The Jewish leaders[u] replied,[v] “We have a law,[w] and according to our law he ought to die, because he claimed to be the Son of God!”[x]

8 When Pilate heard what they said,[y] he was more afraid than ever,[z] 9 and he went back into the governor’s residence[aa] and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 10 So Pilate said,[ab] “Do you refuse to speak to me? Don’t you know I have the authority[ac] to release you, and to crucify you?”[ad] 11 Jesus replied, “You would have no authority[ae] over me at all, unless it was given to you from above. Therefore the one who handed me over to you[af] is guilty of greater sin.”[ag]

12 From this point on, Pilate tried[ah] to release him. But the Jewish leaders[ai] shouted out,[aj] “If you release this man,[ak] you are no friend of Caesar![al] Everyone who claims to be a king[am] opposes Caesar!” 13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat[an] in the place called “The Stone Pavement”[ao] (Gabbatha in[ap] Aramaic).[aq] 14 (Now it was the day of preparation[ar] for the Passover, about noon.[as])[at] Pilate[au] said to the Jewish leaders,[av] “Look, here is your king!”

15 Then they[aw] shouted out, “Away with him! Away with him![ax] Crucify[ay] him!” Pilate asked,[az] “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 16 Then Pilate[ba] handed him over[bb] to them to be crucified.

The Crucifixion

So they took Jesus, 17 and carrying his own cross[bc] he went out to the place called “The Place of the Skull”[bd] (called in Aramaic[be] Golgotha).[bf] 18 There they[bg] crucified[bh] him along with two others,[bi] one on each side, with Jesus in the middle. 19 Pilate also had a notice[bj] written and fastened to the cross,[bk] which read:[bl] “Jesus the Nazarene, the king of the Jews.” 20 Thus many of the Jewish residents of Jerusalem[bm] read this notice,[bn] because the place where Jesus was crucified was near the city, and the notice was written in Aramaic,[bo] Latin, and Greek. 21 Then the chief priests of the Jews[bp] said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’” 22 Pilate answered, “What I have written, I have written.”

23 Now when the soldiers crucified[bq] Jesus, they took his clothes and made four shares, one for each soldier,[br] and the tunic[bs] remained. (Now the tunic[bt] was seamless, woven from top to bottom as a single piece.)[bu] 24 So the soldiers said to one another, “Let’s not tear it, but throw dice[bv] to see who will get it.”[bw] This took place[bx] to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.”[by] So the soldiers did these things.

25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.[bz] 26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman,[ca] look, here is your son!” 27 He then said to his disciple, “Look, here is your mother!” From that very time[cb] the disciple took her into his own home.

Jesus’ Death

28 After this Jesus, realizing that by this time[cc] everything was completed,[cd] said (in order to fulfill the scripture),[ce] “I am thirsty!”[cf] 29 A jar full of sour wine[cg] was there, so they put a sponge soaked in sour wine on a branch of hyssop[ch] and lifted it[ci] to his mouth. 30 When[cj] he had received the sour wine, Jesus said, “It is completed!”[ck] Then he bowed his head and gave up his spirit.[cl]

31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath[cm] (for that Sabbath was an especially important one),[cn] the Jewish leaders[co] asked Pilate to have the victims’ legs[cp] broken[cq] and the bodies taken down.[cr] 32 So the soldiers came and broke the legs of the two men who had been crucified[cs] with Jesus,[ct] first the one and then the other.[cu] 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced[cv] his side with a spear, and blood and water[cw] flowed out immediately. 35 And the person who saw it[cx] has testified (and his testimony is true, and he[cy] knows that he is telling the truth),[cz] so that you also may believe. 36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.”[da] 37 And again another scripture says, “They will look on the one whom they have pierced.”[db]

Jesus’ Burial

38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders[dc]),[dd] asked Pilate if he could remove the body of Jesus. Pilate[de] gave him permission, so he went and took the body away.[df] 39 Nicodemus, the man who had previously come to Jesus[dg] at night,[dh] accompanied Joseph,[di] carrying a mixture of myrrh and aloes[dj] weighing about seventy-five pounds.[dk] 40 Then they took Jesus’ body and wrapped it, with the aromatic spices,[dl] in strips of linen cloth[dm] according to Jewish burial customs.[dn] 41 Now at the place where Jesus[do] was crucified[dp] there was a garden,[dq] and in the garden[dr] was a new tomb where no one had yet been buried.[ds] 42 And so, because it was the Jewish day of preparation[dt] and the tomb was nearby,[du] they placed Jesus’ body there.

Footnotes

  1. John 19:1 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who beat me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigoō). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.
  2. John 19:2 tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  3. John 19:2 tn Or “wove.”
  4. John 19:2 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
  5. John 19:2 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
  6. John 19:3 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  7. John 19:3 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (ērchonto).
  8. John 19:3 tn Or “Long live the King of the Jews!”sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).
  9. John 19:3 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
  10. John 19:4 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
  11. John 19:4 tn Or “find no basis for an accusation”; Grk “find no cause.”
  12. John 19:5 sn See the note on the purple robe in 19:2.
  13. John 19:5 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
  14. John 19:5 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
  15. John 19:6 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
  16. John 19:6 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
  17. John 19:6 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
  18. John 19:6 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
  19. John 19:6 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
  20. John 19:6 tn Or “find no basis for an accusation”; Grk “find no cause.”
  21. John 19:7 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
  22. John 19:7 tn Grk “answered him.”
  23. John 19:7 sn This law is not the entire Pentateuch, but Lev 24:16.
  24. John 19:7 tn Grk “because he made himself out to be the Son of God.”
  25. John 19:8 tn Grk “heard this word.”
  26. John 19:8 tn Grk “became more afraid.”
  27. John 19:9 tn Grk “into the praetorium.”
  28. John 19:10 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
  29. John 19:10 tn Or “the power.”
  30. John 19:10 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.sn See the note on Crucify in 19:6.
  31. John 19:11 tn Or “power.”
  32. John 19:11 tn Or “who delivered me over to you.”sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.
  33. John 19:11 tn Grk “has the greater sin” (an idiom).sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.
  34. John 19:12 tn Grk “sought.”
  35. John 19:12 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
  36. John 19:12 tn Grk “shouted out, saying.”
  37. John 19:12 tn Grk “this one.”
  38. John 19:12 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.
  39. John 19:12 tn Grk “who makes himself out to be a king.”
  40. John 19:13 tn Or “the judge’s seat.”sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
  41. John 19:13 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.
  42. John 19:13 tn Grk “in Hebrew.”sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Lithostrōton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.
  43. John 19:13 sn This is a parenthetical note by the author.
  44. John 19:14 sn The term day of preparation (παρασκευή, paraskeuē) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
  45. John 19:14 tn Grk “about the sixth hour.”sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.
  46. John 19:14 sn This is a parenthetical note by the author.
  47. John 19:14 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  48. John 19:14 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
  49. John 19:15 tn Grk “Then these.”
  50. John 19:15 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
  51. John 19:15 sn See the note on Crucify in 19:6.
  52. John 19:15 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
  53. John 19:16 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
  54. John 19:16 tn Or “delivered him over.”
  55. John 19:17 tn Or “carrying the cross by himself.”sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.
  56. John 19:17 sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).
  57. John 19:17 tn Grk “in Hebrew.”
  58. John 19:17 sn This is a parenthetical note by the author.
  59. John 19:18 tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.
  60. John 19:18 sn See the note on Crucify in 19:6.
  61. John 19:18 tn Grk “and with him two others.”
  62. John 19:19 tn Or “an inscription.”sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
  63. John 19:19 tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.
  64. John 19:19 tn Grk “Now it was written.”
  65. John 19:20 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.
  66. John 19:20 tn Or “this inscription.”
  67. John 19:20 tn Grk “in Hebrew.”
  68. John 19:21 tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (hoi archiereis tōn Ioudaiōn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (ho basileus tōn Ioudaiōn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”
  69. John 19:23 sn See the note on Crucify in 19:6.
  70. John 19:23 sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.
  71. John 19:23 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
  72. John 19:23 tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.
  73. John 19:23 sn This is a parenthetical note by the author.
  74. John 19:24 tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
  75. John 19:24 tn Grk “to see whose it will be.”
  76. John 19:24 tn The words “This took place” are not in the Greek text but are implied.
  77. John 19:24 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.sn A quotation from Ps 22:18.
  78. John 19:25 sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.
  79. John 19:26 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.
  80. John 19:27 tn Grk “from that very hour.”
  81. John 19:28 tn Or “that already.”
  82. John 19:28 tn Or “finished,” “accomplished”; Grk “fulfilled.”
  83. John 19:28 sn A reference to Ps 69:21 or Ps 22:15.
  84. John 19:28 sn In order to fulfill (τελειωθῇ [teleiōthē], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).
  85. John 19:29 sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
  86. John 19:29 sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamos, “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).
  87. John 19:29 tn Or “and brought it.”
  88. John 19:30 tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.
  89. John 19:30 tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.
  90. John 19:30 tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”
  91. John 19:31 sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
  92. John 19:31 sn This is a parenthetical note by the author.
  93. John 19:31 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.
  94. John 19:31 tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.
  95. John 19:31 sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
  96. John 19:31 tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
  97. John 19:32 sn See the note on Crucify in 19:6.
  98. John 19:32 tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.
  99. John 19:32 tn Grk “broke the legs of the first and of the other who had been crucified with him.”
  100. John 19:34 sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussō) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.
  101. John 19:34 sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.
  102. John 19:35 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
  103. John 19:35 tn Grk “and that one.”
  104. John 19:35 sn A parenthetical note by the author.
  105. John 19:36 sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.
  106. John 19:37 sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.
  107. John 19:38 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.
  108. John 19:38 sn This is a parenthetical note by the author.
  109. John 19:38 tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  110. John 19:38 tn Grk “took away his body.”
  111. John 19:39 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  112. John 19:39 sn See John 3:1-21.
  113. John 19:39 tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.
  114. John 19:39 sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.
  115. John 19:39 sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.
  116. John 19:40 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
  117. John 19:40 tn The Fourth Gospel uses ὀθονίοις (othoniois) to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindōn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference. Also, Luke uses both terms to refer to the wrappings, which suggests they are interchangeable in some contexts at least (Luke 23:53; 24:12).
  118. John 19:40 tn Grk “cloth as is the custom of the Jews to prepare for burial.”
  119. John 19:41 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  120. John 19:41 sn See the note on Crucify in 19:6.
  121. John 19:41 tn Or “an orchard.”
  122. John 19:41 tn Or “orchard.”
  123. John 19:41 tn Grk “been placed.”
  124. John 19:42 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
  125. John 19:42 sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.
Close NIV

John 19
New International Version

Jesus Sentenced to Be Crucified(A)

19 Then Pilate took Jesus and had him flogged.(B) 2 The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe 3 and went up to him again and again, saying, “Hail, king of the Jews!”(C) And they slapped him in the face.(D)

4 Once more Pilate came out and said to the Jews gathered there, “Look, I am bringing him out(E) to you to let you know that I find no basis for a charge against him.”(F) 5 When Jesus came out wearing the crown of thorns and the purple robe,(G) Pilate said to them, “Here is the man!”

6 As soon as the chief priests and their officials saw him, they shouted, “Crucify! Crucify!”

But Pilate answered, “You take him and crucify him.(H) As for me, I find no basis for a charge against him.”(I)

7 The Jewish leaders insisted, “We have a law, and according to that law he must die,(J) because he claimed to be the Son of God.”(K)

8 When Pilate heard this, he was even more afraid, 9 and he went back inside the palace.(L) “Where do you come from?” he asked Jesus, but Jesus gave him no answer.(M) 10 “Do you refuse to speak to me?” Pilate said. “Don’t you realize I have power either to free you or to crucify you?”

11 Jesus answered, “You would have no power over me if it were not given to you from above.(N) Therefore the one who handed me over to you(O) is guilty of a greater sin.”

12 From then on, Pilate tried to set Jesus free, but the Jewish leaders kept shouting, “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king(P) opposes Caesar.”

13 When Pilate heard this, he brought Jesus out and sat down on the judge’s seat(Q) at a place known as the Stone Pavement (which in Aramaic(R) is Gabbatha). 14 It was the day of Preparation(S) of the Passover; it was about noon.(T)

“Here is your king,”(U) Pilate said to the Jews.

15 But they shouted, “Take him away! Take him away! Crucify him!”

“Shall I crucify your king?” Pilate asked.

“We have no king but Caesar,” the chief priests answered.

16 Finally Pilate handed him over to them to be crucified.(V)

The Crucifixion of Jesus(W)

So the soldiers took charge of Jesus. 17 Carrying his own cross,(X) he went out to the place of the Skull(Y) (which in Aramaic(Z) is called Golgotha). 18 There they crucified him, and with him two others(AA)—one on each side and Jesus in the middle.

19 Pilate had a notice prepared and fastened to the cross. It read: jesus of nazareth,(AB) the king of the jews.(AC) 20 Many of the Jews read this sign, for the place where Jesus was crucified was near the city,(AD) and the sign was written in Aramaic, Latin and Greek. 21 The chief priests of the Jews protested to Pilate, “Do not write ‘The King of the Jews,’ but that this man claimed to be king of the Jews.”(AE)

22 Pilate answered, “What I have written, I have written.”

23 When the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom.

24 “Let’s not tear it,” they said to one another. “Let’s decide by lot who will get it.”

This happened that the scripture might be fulfilled(AF) that said,

“They divided my clothes among them
    and cast lots for my garment.”[a](AG)

So this is what the soldiers did.

25 Near the cross(AH) of Jesus stood his mother,(AI) his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.(AJ) 26 When Jesus saw his mother(AK) there, and the disciple whom he loved(AL) standing nearby, he said to her, “Woman,[b] here is your son,” 27 and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.

The Death of Jesus(AM)

28 Later, knowing that everything had now been finished,(AN) and so that Scripture would be fulfilled,(AO) Jesus said, “I am thirsty.” 29 A jar of wine vinegar(AP) was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips. 30 When he had received the drink, Jesus said, “It is finished.”(AQ) With that, he bowed his head and gave up his spirit.

31 Now it was the day of Preparation,(AR) and the next day was to be a special Sabbath. Because the Jewish leaders did not want the bodies left on the crosses(AS) during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. 32 The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other.(AT) 33 But when they came to Jesus and found that he was already dead, they did not break his legs. 34 Instead, one of the soldiers pierced(AU) Jesus’ side with a spear, bringing a sudden flow of blood and water.(AV) 35 The man who saw it(AW) has given testimony, and his testimony is true.(AX) He knows that he tells the truth, and he testifies so that you also may believe. 36 These things happened so that the scripture would be fulfilled:(AY) “Not one of his bones will be broken,”[c](AZ) 37 and, as another scripture says, “They will look on the one they have pierced.”[d](BA)

The Burial of Jesus(BB)

38 Later, Joseph of Arimathea asked Pilate for the body of Jesus. Now Joseph was a disciple of Jesus, but secretly because he feared the Jewish leaders.(BC) With Pilate’s permission, he came and took the body away. 39 He was accompanied by Nicodemus,(BD) the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds.[e] 40 Taking Jesus’ body, the two of them wrapped it, with the spices, in strips of linen.(BE) This was in accordance with Jewish burial customs.(BF) 41 At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid. 42 Because it was the Jewish day of Preparation(BG) and since the tomb was nearby,(BH) they laid Jesus there.

Footnotes

  1. John 19:24 Psalm 22:18
  2. John 19:26 The Greek for Woman does not denote any disrespect.
  3. John 19:36 Exodus 12:46; Num. 9:12; Psalm 34:20
  4. John 19:37 Zech. 12:10
  5. John 19:39 Or about 34 kilograms
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