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Ecclesiastes 5
New English Translation

Rash Vows

5 (4:17)[a] Be careful what you do[b] when you go to the temple[c] of God;
draw near to listen[d] rather than to offer a sacrifice[e] like fools,[f]
for they do not realize that they are doing wrong.
2 (5:1) Do not be rash with your mouth or hasty in your heart to bring up a matter before God,
for God is in heaven and you are on earth!
Therefore, let your words be few.
3 Just as dreams come when there are many cares,[g]
so[h] the rash vow[i] of a fool occurs[j] when there are many words.
4 When you make a vow[k] to God, do not delay in paying it.[l]
For God[m] takes no pleasure in fools:
Pay what you vow!
5 It is better for you not to vow
than to vow and not pay it.[n]
6 Do not let your mouth cause you[o] to sin,
and do not tell the priest,[p] “It was a mistake!”[q]
Why make God angry at you[r]
so that he would destroy the work of your hands?
7 Just as there is futility in many dreams,
so also in many words.[s]
Therefore, fear God.

Government Corruption

8 If you see the extortion[t] of the poor,
or the perversion[u] of justice and fairness in the government,[v]
do not be astonished by the matter.
For the high official is watched by a higher official,[w]
and there are higher ones over them![x]
9 The produce of the land is seized[y] by all of them,
even the king is served[z] by the fields.[aa]

Covetousness

10 The one who loves money[ab] will never be satisfied with money,[ac]
he who loves wealth[ad] will never be satisfied[ae] with his[af] income.
This also is futile.
11 When someone’s[ag] prosperity[ah] increases, those who consume it also increase;
so what does its owner[ai] gain, except that he gets to see it with his eyes?[aj]
12 The sleep of the laborer is pleasant—whether he eats little or much—
but the wealth of the rich will not allow him to sleep.

Materialism Thwarts Enjoyment of Life

13 Here is[ak] a misfortune[al] on earth[am] that I have seen:
Wealth hoarded by its owner to his own misery.
14 Then that wealth was lost through bad luck;[an]
although he fathered a son, he has nothing left to give him.[ao]
15 Just as he came forth from his mother’s womb, naked will he return as he came,
and he will take nothing in his hand that he may carry away from his toil.
16 This is another misfortune:[ap]
Just as he came, so will he go.
What did he gain from toiling for the wind?
17 Surely, he ate in darkness every day of his life,[aq]
and he suffered greatly with sickness and anger.

Enjoy the Fruit of Your Labor

18 I have seen personally what is the only beneficial and appropriate course of action for people:[ar]
to eat and drink,[as] and find enjoyment in all their[at] hard work[au] on earth[av]
during the few days of their life that God has given them,
for this is their reward.[aw]
19 To every man whom God has given wealth and possessions,
he has also given him the ability[ax]
to eat from them, to receive his reward, and to find enjoyment in his toil;
these things[ay] are the gift of God.
20 For he does not think[az] much about the fleeting[ba] days of his life
because God keeps him preoccupied[bb] with the joy he derives from his activity.[bc]

Notas al pie

  1. Ecclesiastes 5:1 sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
  2. Ecclesiastes 5:1 tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglekha, “your foot”), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads πόδα σου (poda sou, “your foot”) which reflects רַגְלְךָ.sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Ps 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.
  3. Ecclesiastes 5:1 tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.
  4. Ecclesiastes 5:1 tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoaʿ, preposition plus Qal infinitive construct from שָׁמַע, shamaʿ, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033-34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.
  5. Ecclesiastes 5:1 tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).
  6. Ecclesiastes 5:1 tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkesilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkesilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).
  7. Ecclesiastes 5:3 tn The term עִנְיַן (ʿinyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (berov ʿinyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (ʿanah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).
  8. Ecclesiastes 5:3 tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.
  9. Ecclesiastes 5:3 tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545-46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.
  10. Ecclesiastes 5:3 tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  11. Ecclesiastes 5:4 tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 HT [1:15 ET]; Ps 61:6, 9 HT [61:5, 8 ET]); see HALOT 674-75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).
  12. Ecclesiastes 5:4 tn The term לְשַׁלְּמוֹ (leshallemo, preposition plus Piel infinitive construct from שָׁלַם, shalam plus third person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26 HT [22:25 ET]; 50:14; 61:9 HT [61:8 ET]; 66:13; 76:12 HT [76:11 ET]; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).
  13. Ecclesiastes 5:4 tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.
  14. Ecclesiastes 5:5 tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  15. Ecclesiastes 5:6 tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4 [5]; 65:2 [3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.
  16. Ecclesiastes 5:6 tc The MT reads הַמַּלְאָךְ (hammalʾakh, “messenger”), while the LXX reads τοῦ θεοῦ (tou theou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (haʾelohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).tn Heb “the messenger.” The term מַלְאָךְ (malʾakh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).
  17. Ecclesiastes 5:6 tn The Hebrew noun שְׁגָגָה (shegagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).
  18. Ecclesiastes 5:6 tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).
  19. Ecclesiastes 5:7 tn The syntax of this verse is difficult. Perhaps the best approach is to classify the vav on וַהֲבָלִים (vahavalim, “futilities”) as introducing the predicate (e.g., Gen 40:9; 2 Sam 23:3; Prov 10:25; Isa 34:12; Job 4:6; 36:26); BDB 255 s.v. ו 5.c.γ: “There is futility….” The phrase בְרֹב הֲלֹמוֹת (verob halomot) is an adverbial modifier (“in many dreams”), as is דְבָרִים הַרְבֵּה (devarim harbeh, “many words”). The vav prefixed to וּדְבָרִים (udevarim) and the juxtaposition of the two lines suggests a comparison: “just as…so also…” (BDB 253 s.v. ו 1.j). The English versions reflect a variety of approaches: “In the multitude of dreams and many words there are also diverse vanities” (KJV); “In the multitude of dreams there are vanities, and in many words” (ASV); “When dreams increase, empty words grow many” (RSV); “In many dreams and follies and many words” (MLB); “In the abundance of dreams both vanities and words abound” (YLT); “Where there are many dreams, there are many vanities, and words without number” (Douay); “Many dreams and words mean many a vain folly” (Moffatt); “Much dreaming leads to futility and to superfluous talk” (NJPS); “In many dreams and in many words there is emptiness” (NASB); “Much dreaming and many words are meaningless” (NIV); “With many dreams comes vanities and a multitude of words” (NRSV).
  20. Ecclesiastes 5:8 tn Alternately, “oppression.” The term עֹשֶׁק (ʿosheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukophantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.
  21. Ecclesiastes 5:8 tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.
  22. Ecclesiastes 5:8 tn Heb “in the province.”
  23. Ecclesiastes 5:8 tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  24. Ecclesiastes 5:8 sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.
  25. Ecclesiastes 5:9 tn The phrase “is seized” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  26. Ecclesiastes 5:9 tn The function of the term נֶעֱבָד (neʿevar, Niphal participle ms from עָבַד, ʿavar, “to serve”) has been understood in four ways: (1) adjectival use of the participle, modifying the noun שָׂדֶה (sadeh, “field”): “cultivated field” (RSV, NRSV, NJPS, NAB); (2) adjectival use of the participle, modifying מֶלֶךְ (melekh, “king”): “the king who cultivates” (NASB); (3) verbal use of the participle, taking שָׂדֶה (“field”) as the subject: “field is cultivated” (NEB); and (4) verbal use of the participle, taking מֶלֶךְ (“king”) as the subject: “the king is served” (KJV, NASB); also “the king profits” (NIV). BDB 713 s.v. עָבַד 2 lists both the adjectival and verbal options: “a king for [i.e., devoted to] the cultivated field” and “a king that makes himself servant to the field [i.e., devoted to agriculture].” HALOT 774 s.v. עבד suggests the line be rendered as “a king who serves the land.” In the Qal stem the verb עָבַד (ʿavar) is sometimes used in reference to tribute imposed upon a king’s subjects (e.g., Jer 25:14; 27:7; 30:8; Ezek 34:27) and in reference to subjects serving a king (e.g., Judg 9:28, 38; 1 Sam 11:1; 1 Kgs 5:1; 2 Sam 22:44; Jer 27:7; 28:14; 2 Kgs 25:24); cf. BDB 713 s.v. עָבַד 3; HALOT 773 s.v. עבד 3. Likewise, it is also used in reference to tilling the ground (e.g., Gen 2:5; 4:2, 12; 2 Sam 9:10; Isa 30:24; Jer 27:11; Zech 13:5; Prov 12:11; 28:19) and a vineyard or garden (Gen 2:15; Deut 28:39); cf. HALOT 773 s.v. עבד 3; BDB 713 s.v. עָבַד 3.
  27. Ecclesiastes 5:9 tn The syntax and exegesis of the line is difficult. There are three basic interpretive options: (1) the king takes care of the security of the cultivated land: “in any case, the advantage of a country is that there is a king for the cultivated land”; (2) the king is in favor of a prosperous agricultural policy: “in any case, the advantage of a country is that there is a king who is obeyed for the sake of the agriculture”; and (3) the king exploits the poor farmers: “the produce of the land is [seized] by all, even the king is served by the fields.” Perhaps the best option in the light of the context is to take the referent of כֹּל (kol, “all”) to the government officials of 5:8 rather than to the people as a whole. The verse depicts the exploitation of the poor farmers by corrupt government officials. This is reflected in two English versions: “the increase from the land is taken by all; the king himself profits from the fields” (NIV); “the profit of the land is among all of them; a cultivated field has a king” (RSV margin). On the other hand, the LXX treated the syntax so that the king is viewed in a neutral sense: “The abundance of the earth is for everyone; the king is dependent on the tilled field.”. Most English versions deal with the syntax so that the king is viewed in a neutral or positive sense: “the profit of the earth is for all; the king himself is served by the field” (KJV); “a king who cultivates the field is an advantage to the land” (NASB); “this is an advantage for a land: a king for a plowed field” (NRSV); “the greatest advantage in all the land is his: he controls a field that is cultivated” (NJPS); “a country prospers with a king who has control” (Moffatt); “a king devoted to the field is an advantage to the land” (MLB); “a king is an advantage to a land with cultivated fields” (RSV); “the best thing for a country is a king whose own lands are well tilled” (NEB); and “an advantage for a country in every respect is a king for the arable land” (NAB). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:576-77.
  28. Ecclesiastes 5:10 tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490-91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.
  29. Ecclesiastes 5:10 sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.
  30. Ecclesiastes 5:10 tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1-6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).
  31. Ecclesiastes 5:10 tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.
  32. Ecclesiastes 5:10 tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  33. Ecclesiastes 5:11 tn The word “someone’s” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  34. Ecclesiastes 5:11 tn The term טוֹבָה (tovah, “good”) connotes “prosperity” (Deut 23:7; Job 9:25; 21:25; Ps 106:5; Lam 3:17; Eccl 4:8; 5:10, 17; 6:3, 6; 7:14; 9:18; Neh 2:10; Sir 6:11; 41:13); cf. HALOT 372 s.v. טוֹבָה 2. The related term טוֹב (tov, “good”) connotes “prosperity” as well (Prov 11:10; Job 20:21; 21:16); cf. HALOT 372 s.v. טוֹבָה 1.b. Here, it refers to the possessions and wealth a person acquires as the fruit of his labors. This nuance is well reflected in several English versions: “The more a man gains, the more there are to spend it” (Moffatt); “When riches multiply, so do those who live off them” (NEB); “As his substance increase, so do those who consume it” (NJPS); and “Where there are great riches, there are also many to devour them” (NAB). The line does not describe the economic law of “supply and demand,” as some versions seem to imply, e.g., “As goods increase, so do those who consume them” (NIV); “When goods increase, those who eat them increase” (NRSV); cf. also KJV, ASV, RSV, MLB, NASB.
  35. Ecclesiastes 5:11 tn The form is plural in the Hebrew text, but the plural is one of intensification; it is used here to emphasize the owner’s authority over his wealth. See GKC 399 §124.i. See v 13 as well.
  36. Ecclesiastes 5:11 tn The rhetorical question is an example of negative affirmation, expecting a negative answer: “There is no ultimate advantage!” (see E. W. Bullinger, Figures of Speech, 947-48).
  37. Ecclesiastes 5:13 tn Heb “there is.” The term יֵשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (e.g., Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).
  38. Ecclesiastes 5:13 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” (Eccl 2:17; 5:12, 15; 6:1; 10:5).
  39. Ecclesiastes 5:13 tn Heb “under the sun.”
  40. Ecclesiastes 5:14 tn Or “through a bad business deal.” The basic meaning of עִנְיַן (ʿinyan) is “business; affair” (HALOT 857 s.v. עִנְיָן) or “occupation; task” (BDB 775 s.v. עִנְיָן). The term is used in a specific sense in reference to business activity (Eccl 8:16), as well as in a more general sense in reference to events that occur on earth (Eccl 1:13; 4:8). BDB suggests that the phrase עִנְיַן רָע (ʿinyan raʿ) in 5:13 refers to a bad business deal (BDB 775 s.v. עִנְיָן); however, HALOT suggests that it means “bad luck” (HALOT 857 s.v. עִנְיָן). The English versions reflect the same two approaches: (1) bad luck: “some misfortune” (NAB, NIV) and (2) a bad business deal: “a bad investment” (NASB), “a bad venture” (RSV, NRSV, MLB), “some unlucky venture” (Moffatt, NJPS), “an unlucky venture” (NEB), “an evil adventure” (ASV).
  41. Ecclesiastes 5:14 tn Heb “there is nothing in his hand.”
  42. Ecclesiastes 5:16 tn See the note on the phrase “misfortune” in v. 13.
  43. Ecclesiastes 5:17 tn Heb “all his days.” The phrase “of his life” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  44. Ecclesiastes 5:18 tn Heb “Behold, that which I have seen, I, good which is beautiful.” The phrase “for people” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  45. Ecclesiastes 5:18 sn The phrase “to eat and to drink” is a common idiom in Ecclesiastes for a person enjoying the fruit of his labor (e.g., 2:24; 3:13).
  46. Ecclesiastes 5:18 tn Heb “his,” and three times later in the verse.
  47. Ecclesiastes 5:18 tn Heb “the toil which one toils.”
  48. Ecclesiastes 5:18 tn Heb “under the sun.”
  49. Ecclesiastes 5:18 tn The term חֵלֶק (kheleq, “lot”) has a wide range of meanings: (1) “share of spoils” (Gen 14:24; Num 31:36; 1 Sam 30:24), (2) “portion of food” (Lev 6:10; Deut 18:8; Hab 1:16), (3) “portion [or tract] of land” (Deut 10:9; 12:12; Josh 19:9), (4) “portion” or “possession” (Num 18:20; Deut 32:9), (5) “inheritance” (2 Kgs 9:10; Amos 7:4), (6) “portion” or “award” (Job 20:29; 27:13; 31:2; Isa 17:14) or “profit; reward” (Eccl 2:10, 21; 3:22; 5:17-18; 9:6, 9); see HALOT 323 s.v. II חֵלֶק; BDB 324 s.v. חֵלֶק. Throughout Ecclesiastes, the term is used in reference to man’s temporal profit from his labor, his reward from God (e.g., Eccl 3:22; 9:9).
  50. Ecclesiastes 5:19 tn The syntax of this verse is difficult. The best approach is to view הִשְׁלִיטוֹ (hishlito, “he has given him the ability”) as governing the three following infinitives: לֶאֱכֹל (leʾekhol, “to eat”), וְלָשֵׂאת (velaseʾt, “and to lift” = “to accept [or receive]”), and וְלִשְׂמֹחַ (velismoakh, “and to rejoice”). This statement parallels 2:24-26 which states that no one can find enjoyment in life unless God gives him the ability to do so.
  51. Ecclesiastes 5:19 tn Heb “this.” The feminine singular demonstrative pronoun זֹה (zoh, “this”) refers back to all that preceded it in the verse (e.g., GKC 440-41 §135.p), that is, the ability to enjoy the fruit of one’s labor is the gift of God (e.g., Eccl 2:24-26). The phrase “these things” is used in the translation for clarity.
  52. Ecclesiastes 5:20 tn The verb זָכַר (zakhar, “to remember”) may be nuanced “to call to mind; to think about,” that is, “to reflect upon” (e.g., Isa 47:7; Lam 1:9; Job 21:6; 36:24; 40:32 HT [41:8 ET]; Eccl 11:8); cf. BDB 270 s.v. זָכַר 5; HALOT 270 s.v. I זכר 2.
  53. Ecclesiastes 5:20 tn The word “fleeting” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  54. Ecclesiastes 5:20 tn The term מַעֲנֵה (maʿaneh, Hiphil participle ms from II עָנָה, ʿanah, “to be occupied”) refers to activity that keeps a person physically busy and mentally preoccupied, e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854; BDB 775 s.v. עָנָה II). The related noun עִנְיַן (ʿinyan, “business; occupation; task”) refers to activity that keeps man busy and occupies his time, e.g., Eccl 1:13; 2:26; 3:10 (HALOT 857; BDB 775 s.v. עִנְיָן). The participle form is used to emphasize durative, uninterrupted, continual action.
  55. Ecclesiastes 5:20 tn Heb “with the joy of his heart.” The words “he derives from his activity” do not appear in the Hebrew, but they are added to clarify the Teacher’s point in light of what he says right before this.
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Ecclesiastes 6
New English Translation

Not Everyone Enjoys Life

6 Here is[a] another misfortune[b] that I have seen on earth,[c]
and it weighs heavily[d] on people:[e]
2 God gives a man riches, property, and wealth
so that he lacks nothing that his heart[f] desires,[g]
yet God does not enable[h] him to enjoy[i] the fruit of his labor[j]—
instead, someone else[k] enjoys[l] it![m]
This is fruitless and a grave misfortune.[n]
3 Even if a man fathers a hundred children and lives many years,
even if he lives a long, long time,[o] but cannot enjoy his prosperity—
even if he were to live forever[p]—
I would say, “A stillborn child[q] is better off than he is.”[r]
4 Though the stillborn child[s] came into the world[t] for no reason[u] and departed into darkness,
though its name is shrouded in darkness,[v]
5 though it never saw the light of day[w] nor knew anything,[x]
yet it has more rest[y] than that man—
6 if he should live a thousand years twice, yet does not enjoy his prosperity.
For both of them die![z]
7 All man’s labor is for nothing more than[aa] to fill his stomach[ab]—
yet his appetite[ac] is never satisfied!
8 So what advantage does a wise man have over a fool?[ad]
And what advantage[ae] does a pauper gain by knowing how to survive?[af]
9 It is better to be content with[ag] what the eyes can see[ah]
than for one’s heart always to crave more.[ai]
This continual longing[aj] is futile—like[ak] chasing the wind.

The Futile Way Life Works

10 Whatever has happened was foreordained,[al]
and what happens to a person[am] was also foreknown.
It is useless for him to argue with God about his fate
because God is more powerful than he is.[an]
11 The more one argues with words, the less he accomplishes.[ao]
How does that benefit him?[ap]
12 For no one knows what is best for a person during his life[aq]—
during the few days of his fleeting life—
for[ar] they pass away[as] like a shadow.
Nor can anyone tell him what the future will hold for him on earth.[at]

Notas al pie

  1. Ecclesiastes 6:1 tn The term יֵשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).
  2. Ecclesiastes 6:1 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); see, e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5.
  3. Ecclesiastes 6:1 tn Heb “under the sun.”
  4. Ecclesiastes 6:1 tn The word “weighs” does not appear in Hebrew, but is added in the translation for smoothness.
  5. Ecclesiastes 6:1 tn Heb “it is great upon men.” The phrase וְרַבָּה הִיא עַל־הָאָדָם (verabbah hiʾ ʿal-haʾadam) is taken in two basic ways: (1) commonality: “it is common among men” (KJV, MLB), “it is prevalent among men” (NASB), “that is frequent among men” (Douay). (2) oppressiveness: “it lies heavy upon men” (RSV, NRSV), “it weighs heavily upon men” (NEB, NAB, NIV), “it presses heavily on men” (Moffatt), “it is heavy upon men” (ASV), and “a grave one it is for man” (NJPS). The preposition עַל (ʿal, “upon”) argues against the first in favor of the second; the notion of commonality would be denoted by the preposition ב (bet, “among”). The singular noun אָדָם (ʾadam) is used as a collective, denoting “men.” The article on הָאָדָם (haʾadam) is used in a generic sense referring to humankind as a whole; the generic article is often used with a collective singular (IBHS 244 §13.5.1f).
  6. Ecclesiastes 6:2 tn Heb “his appetite.”
  7. Ecclesiastes 6:2 tn Heb “There is no lack in respect to his appetite”; or “his desire lacks nothing.”
  8. Ecclesiastes 6:2 tn The verb שָׁלַט (shalat) in the Qal stem means “to domineer; to dominate; to lord it over; to be master of” and in the Hiphil stem “to give power to” (BDB 1020 s.v. שָׁלַט) and “to grant” (HALOT 1522 s.v. שׁלט). God must grant a person the ability to enjoy the fruit of his labor, otherwise a person will not be able to enjoy his possessions and wealth. The ability to partake of the fruit of one’s labor and to find satisfaction and joy in it is a gift from God (e.g., Eccl 2:24-26; 3:13; 5:18 [19]; 9:7).
  9. Ecclesiastes 6:2 tn Heb “to eat of it.” The verb אָכַל (ʾakhal, “to eat”) functions as a metonymy of association, that is, the action of eating is associated with the enjoyment of the fruit of one’s labor (e.g., Eccl 2:24-26; 3:12-13, 22; 5:17-19; 8:15; 9:9).
  10. Ecclesiastes 6:2 tn The phrase “the fruit of his labor” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  11. Ecclesiastes 6:2 tn Heb “a stranger.” The Hebrew expression אִיש נָכְרִי (ʾish nokhri, “stranger”) sometimes refers not to a foreigner or someone that the person does not know, but simply to someone else other than the subject (e.g., Prov 27:2). In the light of 6:3-6, it might even refer to the man’s own heirs. The term is used as a synecdoche of species (foreigner for stranger) in the sense of someone else other than the subject: “someone else” (BDB 649 s.v. נָכְרִי 3).
  12. Ecclesiastes 6:2 tn Heb “eats.”
  13. Ecclesiastes 6:2 sn Instead, someone else enjoys it. A person may be unable to enjoy the fruit of his/her labor due to an unfortunate turn of events that robs a person of his possessions (5:13-14) or a miserly, lifelong hoarding of one’s wealth that robs him of the ability to enjoy what he has worked so hard to acquire (5:15-17). Qoheleth recommends the enjoyment of life and the fruit of one’s labor, as God enables (5:18-20). Unfortunately, the ability to enjoy the fruits of one’s labor is often thwarted by the obstacles described in 6:1-2 and 6:3-9.
  14. Ecclesiastes 6:2 tn Heb “an evil sickness.”
  15. Ecclesiastes 6:3 tn Heb “the days of his years are many.”
  16. Ecclesiastes 6:3 tn Heb “he has no burial.” The phrase וְגַם־קְבוּרָה לֹא־הָיְתָה (vegam qevurah loʾ hayetah, “he even has no burial”) is traditionally treated as part of a description of the man’s sorry final state, that is, he is deprived of even a proper burial (KJV, NEB, RSV, NRSV, ASV, NASB, NIV, NJPS, MLB, Moffatt). However, the preceding parallel lines suggest that this a hyperbolic protasis: “If he were to live one hundred years…even if he were never buried [i.e., were to live forever]….” A similar idea occurs elsewhere (e.g., Pss 49:9; 89:48). See D. R. Glenn, “Ecclesiastes,” BKCOT, 990.
  17. Ecclesiastes 6:3 tn The noun נֶפֶל (nefel) denotes “miscarriage” and by metonymy of effect, “stillborn child” (e.g., Ps 58:9; Job 3:16; Eccl 6:3); cf. HALOT 711. The noun is related to the verb נָפַל (nafal, “to fall,” but occasionally “to be born”; see Isa 26:18); cf. HALOT 710 s.v. נפל 5.
  18. Ecclesiastes 6:3 sn The point of 6:3-6 is that the futility of unenjoyed wealth is worse than the tragedy of being stillborn.
  19. Ecclesiastes 6:4 tn Heb “he”; the referent (“the stillborn child”) has been specified in the translation for clarity.
  20. Ecclesiastes 6:4 tn The phrase “into the world” does not appear in Hebrew, but is added in the translation for clarity.
  21. Ecclesiastes 6:4 sn The birth of the stillborn was in vain—it did it no good to be born.
  22. Ecclesiastes 6:4 sn The name of the stillborn is forgotten.
  23. Ecclesiastes 6:5 tn Heb “saw the sun.”
  24. Ecclesiastes 6:5 tn The word “anything” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  25. Ecclesiastes 6:5 sn The Hebrew term translated rest here refers to freedom from toil, anxiety, and misery—part of the miserable misfortune that the miserly man of wealth must endure.
  26. Ecclesiastes 6:6 tn Heb “Do not all go to the same place?” The rhetorical question is an example of erotesis of positive affirmation, expecting a positive answer, e.g., Ps 56:13 [14] (see E. W. Bullinger, Figures of Speech, 947). It affirms the fact that both the miserly rich man who lives two thousand years, as well as the stillborn who never lived one day, both go to the same place—the grave. And if the miserly rich man never enjoyed the fruit of his labor during his life, his fate was no better than that of the stillborn who never had opportunity to enjoy any of the blessings of life. In a sense, it would have been better for the miserly rich man to have never lived than to have experienced the toil, anxiety, and misery of accumulating his wealth, but never enjoying any of the fruits of his labor.
  27. Ecclesiastes 6:7 tn The phrase “for nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  28. Ecclesiastes 6:7 tn Heb “All man’s work is for his mouth.” The term “mouth” functions as a synecdoche of part (i.e., mouth) for the whole (i.e., person), substituting the organ of consumption for the person’s action of consumption (see E. W. Bullinger, Figures of Speech, 641-43), as suggested by the parallelism with נֶפֶשׁ (nefesh, “his appetite”).
  29. Ecclesiastes 6:7 tn The term נֶפֶשׁ (nefesh, “desire; appetite”) is used as a metonymy of association, that is, the soul is associated with man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a).
  30. Ecclesiastes 6:8 sn So what advantage does the wise man have over a fool? The rhetorical question in Hebrew implies a negative answer: the wise man has no absolute advantage over a fool in the sense that both will share the same fate: death. Qoheleth should not be misunderstood here as denying that wisdom has no relative advantage over folly; elsewhere he affirms that wisdom does yield some relative benefits in life (7:1-22). However, wisdom cannot deliver one from death.
  31. Ecclesiastes 6:8 sn As in the preceding parallel line, this rhetorical question implies a negative answer (see the note after the word “fool” in the preceding line).
  32. Ecclesiastes 6:8 tn Heb “ What to the pauper who knows to walk before the living”; or “how to get along in life.”
  33. Ecclesiastes 6:9 tn The phrase “to be content with” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  34. Ecclesiastes 6:9 tn The expression מַרְאֵה עֵינַיִם (marʾeh ʿenayim, “the seeing of the eyes”) is a metonymy of cause (i.e., seeing an object) for effect (i.e., being content with what the eyes can see); see E. W. Bullinger, Figures of Speech, 552-54.
  35. Ecclesiastes 6:9 tn Heb “the roaming of the soul.” The expression מֵהֲלָךְ־נָפֶשׁ (mehalakh nafesh, “the roaming of the soul”) is a metonymy for unfulfilled desires. The term “soul” (נֶפֶשׁ, nefesh) is used as a metonymy of association for man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a). This also involves the personification of the roving appetite as “roving” (מֵהֲלָךְ); see BDB 235 s.v. הָלַךְ II.3.f; 232 I.3.
  36. Ecclesiastes 6:9 tn The phrase “continual longing” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  37. Ecclesiastes 6:9 tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
  38. Ecclesiastes 6:10 tn Heb “already its name was called.”
  39. Ecclesiastes 6:10 tn Or “and what a person (Heb “man”) is was foreknown.”
  40. Ecclesiastes 6:10 tn Heb “he cannot contend with the one who is more powerful than him.” The referent of the “the one who is more powerful than he is” (God) has been specified in the translation for clarity. The words “with God about his fate” have been added for clarity as well.
  41. Ecclesiastes 6:11 tn Heb “The more the words, the more the futility.”
  42. Ecclesiastes 6:11 tn Or “What benefit does man have [in that]?”
  43. Ecclesiastes 6:12 tn Heb “For who knows what is good for a man in life?” The rhetorical question (“For who knows…?”) is a negative affirmation, expecting a negative answer: “For no one knows…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.
  44. Ecclesiastes 6:12 tn The vav prefixed to וְיַעֲשֵׂם (veyaʿasem, conjunction plus Qal imperfect third person masculine singular from עָשַׂה, ʿasah, “to do” plus third person masculine plural suffix) functions in an explanatory or epexegetical sense (“For…”).
  45. Ecclesiastes 6:12 tn The third person masculine plural suffix on the verb וְיַעֲשֵׂם (veyaʿasem, conjunction plus Qal imperfect third person masculine singular from עָשָׂה, ʿasah, “to do” plus third person masculine plural suffix) refers to מִסְפַּר יְמֵי־חַיֵּי הֶבְלוֹ (mispar yeme khayye hevlo, “the few days of his fleeting life”). The suffix may be taken as an objective genitive: “he spends them [i.e., the days of his life] like a shadow” (HALOT 891 s.v. I עָשָׂה) or as a subjective genitive: “they [i.e., the days of his life] pass like a shadow” (BDB 795 s.v. עָשָׂה II.11).
  46. Ecclesiastes 6:12 tn Heb “Who can tell the man what shall be after him under the sun?” The rhetorical question (“For who can tell him…?”) is a negative affirmation, expecting a negative answer: “For no one can tell him…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.
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Psalm 117
New English Translation

Psalm 117[a]

117 Praise the Lord, all you nations.
Applaud him, all you foreigners.[b]
2 For his loyal love towers[c] over us,
and the Lord’s faithfulness endures.
Praise the Lord.

Notas al pie

  1. Psalm 117:1 sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.
  2. Psalm 117:1 tn Or “peoples” (see Ps 108:3).
  3. Psalm 117:2 tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.
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2 John
New English Translation

Introduction and Thanksgiving

1 From[a] the elder,[b] to an elect lady[c] and her children, whom I love in truth[d] (and not I alone, but also all those[e] who know the truth), 2 because of the truth[f] that resides in us and will be with us forever. 3 Grace, mercy, and[g] peace will be with us from God the Father and from[h] Jesus Christ the Son of the Father, in truth and love.

4 I rejoiced greatly because I have found some[i] of your children living according to the truth,[j] just as the Father commanded us.[k]

Warning Against False Teachers

5 But now[l] I ask you, lady (not as if I were[m] writing a new commandment[n] to you, but the one[o] we have had from the beginning),[p] that[q] we love one another. 6 (Now this is love: that we walk[r] according to his commandments.) This is the commandment, just as you have heard from the beginning; thus[s] you should walk in it.[t] 7 For[u] many deceivers have gone out into the world, people who do not confess Jesus as[v] Christ[w] coming in the flesh.[x] This person is the deceiver and the antichrist![y] 8 Watch out, so that you do not lose the things we have worked for,[z] but receive a full reward.[aa]

9 Everyone[ab] who goes on ahead and does not remain[ac] in the teaching of Christ[ad] does not have God.[ae] The one who remains in this teaching has both the Father and the Son. 10 If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting,[af] 11 because the person who gives him a greeting shares in his evil deeds.[ag]

Conclusion

12 Though I have many other[ah] things to write to you, I do not want to do so with[ai] paper and ink,[aj] but I hope to come visit you and speak face to face,[ak] so that our joy may be complete.

13 The children of your elect sister greet you.[al]

Notas al pie

  1. 2 John 1:1 tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 2 John 1:1 tn Or “presbyter.”sn The author’s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 3 John.
  3. 2 John 1:1 tn This phrase may refer to an individual or to a church (or the church at large). Some have suggested that the addressee is a Christian lady named “Electa,” but the same word in v. 13 is clearly an adjective, not a proper name. Others see the letter addressed to a Christian lady named “Kyria” (first proposed by Athanasius) or to an unnamed Christian lady. The internal evidence of 2 John clearly supports a collective reference, however. In v. 6 the addressee is mentioned using second person plural, and this is repeated in vv. 8, 10, and 12. Only in v. 13 does the singular reappear. The uses in vv. 1 and 13 are most likely collective. Some have seen a reference to the church at large, but v. 13, referring to “the children of your elect sister” is hard to understand if the universal church is in view. Thus the most probable explanation is that the “elect lady” is a particular local church at some distance from where the author is located.sn 2 John is being written to warn a “sister” church some distance away, referred to as an elect lady, of the missionary efforts of the secessionist false teachers (discussed in 1 John) and the dangers of welcoming them whenever they arrive.
  4. 2 John 1:1 tn The prepositional phrase ἐν ἀληθείᾳ (en alētheia) in 2 John 1 is similar to 3 John 1, although it is not qualified there as it is here (see 3 John 1). “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19).
  5. 2 John 1:1 sn All those who know the truth refers to true Christians who are holding fast to the apostolic Christology in the face of the secessionist opponents described in 1 John.
  6. 2 John 1:2 tc The prepositional phrase that begins v. 2, διὰ τὴν ἀλήθειαν (dia tēn alētheian, “because of the truth”), is missing in a number of significant mss, among them Ψ 614 1241 1505 1611 1739 1852 al. However, it looks to be a simple case of homoioteleuton, for v. 1 ends with τὴν ἀλήθειαν. For some of these mss it could be an intentional omission, for the sense of the passage is largely the same without the prepositional phrase (the following adjectival participle, in this case, would simply attach itself to the previous τὴν ἀλήθειαν). The phrase could thus have been viewed as redundant and for this reason expunged from the text.sn While truth certainly has a doctrinal aspect in this context, the following phrase that resides in us and will be with us forever suggests more than doctrine is involved. A close parallel is John 14:16-17 where Jesus promised his disciples that the Spirit (Paraclete) would be with them forever: “He remains with you and will be in you.” The “truth” the author speaks of here is a manifestation of the Spirit of Truth who is permanently with the believer.
  7. 2 John 1:3 tn “And” is not in the Greek text. It is supplied for smoothness in English.
  8. 2 John 1:3 tc Most witnesses, including some early and significnt ones (א P 5 33 1175 1611 2344 2492 M syph mss,h), have κυρίου (kuriou, “Lord”) before ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”), but this is a typical scribal addition, motivated by pietistic and liturgical concerns. Further, early and excellent mss (A B Ψ 048 0232 81 323 436 442 1243 1735 1739 1852syph mss) lack κυρίου. Thus, both internally and externally, the shorter reading is strongly preferred.
  9. 2 John 1:4 tn “Some” is not in the Greek text, but is supplied because the prepositional phrase beginning with ἐκ (ek) has partitive force. The partitive force of the prepositional phrase here has been taken by some interpreters to mean that the author has found some of the elect lady’s children who are living according to the truth and some who are not. This is grammatically possible, but the author has merely stated that he knows of some Christians in the church addressed who are “walking in the truth.” He does not know for certain that all of them are, and concern over this is probably part of the motivation for writing the letter.
  10. 2 John 1:4 sn Living according to the truth (Grk “walking in [the] truth”). The use of the Greek verb περιπατέω (peripateō) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 3 John 3-4, as well as numerous times in Paul). Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 2 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.
  11. 2 John 1:4 tn Grk “just as we received commandment from the Father.” The idiom “we received commandment from the Father” means the Father gave (a) commandment to them (the author plus the recipients).
  12. 2 John 1:5 tn The introductory καὶ νῦν (kai nun) has some adversative (contrastive) force: The addressees are already “living according to the truth” (v. 4) but in the face of the threat posed by the opponents, the author has to stress obedience all the more.
  13. 2 John 1:5 tn The words “if I were” are not in the Greek text, but are supplied for clarity in English.
  14. 2 John 1:5 sn An allusion to John 13:34-35, 1 John 2:7-8.
  15. 2 John 1:5 tn “The one” is not in the Greek text. It is supplied for clarity in English.
  16. 2 John 1:5 sn See 1 John 2:7.
  17. 2 John 1:5 tn The ἵνα (hina) clause indicates content.
  18. 2 John 1:6 tn Or “that we live.”
  19. 2 John 1:6 tn The ἵνα (hina) clause indicates result, parallel to John 13:34 where the final ἵνα clause also indicates result.
  20. 2 John 1:6 tn Or “should live in obedience to it.”
  21. 2 John 1:7 tn Technically this ὅτι (hoti) clause is subordinate to the verb περιπατῆτε (peripatēte) at the end of v. 6, giving the reason why the readers should walk in the commandment to love one another. But BDF §456.1 notes that subordination “is often very loose” in such cases and can be translated “for.” Thus the ὅτι assumes something of an inferential sense, drawing an inference based on what has preceded.
  22. 2 John 1:7 tn “As” is not in the Greek text. It is supplied for clarity in English, since (like in the same confession in 1 John 4:2) ᾿Ιησοῦν (Iēsoun) should be understood as object and Χριστόν (Christon) as complement of an object-complement double accusative construction.
  23. 2 John 1:7 tn Or “Messiah.”
  24. 2 John 1:7 tn This is the same confession as in 1 John 4:2 except the perfect participle used there is replaced by a present participle (ἐρχόμενον, erchomenon) here. It is not clear why the author changed from a perfect participle in 1 John 4:2 to a present participle here. The perfect participle suggests a reference to the incarnation (past). The present participle could suggest a reference to the (future) second advent, but based on the similarity to 1 John 4:2 it is probably best to take it as referring to the incarnation.
  25. 2 John 1:7 sn The statement This person is the Deceiver and the Antichrist! is a metaphor (metonymy). The author does not mean that each individual is to be identified as the Antichrist. The opponents are compared to the Deceiver (Satan) and the Antichrist since they are accomplishing Satan’s work and preparing the way for the Antichrist.
  26. 2 John 1:8 sn The things we have worked for probably refers to the pastoral and missionary efforts undertaken by the recipients of the letter in their own community and surrounding communities. This work would be “lost” if the opponents with their false teaching were allowed to proselytize unopposed.
  27. 2 John 1:8 sn The idea of a reward for Christians who serve faithfully is not common in the Johannine writings, but can be found in Rev 11:18 and 22:12.
  28. 2 John 1:9 tn The construction πᾶς ὁ (pas ho) + participle occurs frequently in 1 John (13 times) where it is used by the author to divide people into categories: “everyone who does this” as opposed to “everyone who does the opposite.”
  29. 2 John 1:9 tn Here μένω (menō) has been translated “remain” rather than “reside” since a change in status or position is present in the context: The opponents did not “remain” but “ran on ahead.”
  30. 2 John 1:9 tn The genitive τοῦ Χριστοῦ (tou Christou, “of Christ”) is difficult because it may be understood as objective (the teaching about Christ), subjective (Christ’s own teaching), or both (M. Zerwick’s “general” genitive [Biblical Greek §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). An objective genitive (with Christ as the object of the “apostolic” teaching) might seem to be the obvious reading in context, especially since verse 7 makes reference to what a person “confesses” about Jesus Christ. A good case can also be made for a subjective genitive, however, since other Johannine uses of the genitive following the noun διδαχή (didachē, “teaching”) favor a subjective sense here. In John 7:16, 17 Jesus himself refers to “my teaching” and “teaching from me,” and 18:19 refers to “his (Jesus’) teaching.” Rev 2:14, 15 refers to the “teaching of Balaam” and “the teaching of the Nicolaitans,” both of which are clearly subjective in context. In the present context, to speak of “Christ’s teaching” as a subjective genitive would make Christ himself (in the person of the indwelling Spirit) the teacher, and this is consistent with the author’s position in 1 John 2:27 that the community does not need other teachers. In 1 John 2:27 it is the Paraclete, referred to as “his anointing,” who does the teaching. Since the dispute with the opponents concerns the salvific significance of the earthly life and ministry of Jesus, the “teaching” here would refer to Jesus’ own teaching (reflected in the Gospel of John) concerning his person and work. Since this is ultimately one with the apostolic eyewitness testimony about Jesus, it is perhaps best to view the genitive here as both objective and subjective (perhaps the author deliberately intended not to be specific).
  31. 2 John 1:9 sn The idiom translated have God means to have a relationship to God as a genuine believer. The phrase has both the Father and the Son later in this verse should be understood the same way.
  32. 2 John 1:10 sn Do not give him any greeting does not mean to insult the person. It means “do not greet the person as a fellow Christian” (which is impossible anyway since the opponents are not genuine believers in the author’s opinion).
  33. 2 John 1:11 sn Shares in his evil deeds. Giving a public greeting could be understood by an onlooker to suggest agreement with the (false) teaching of the opponents and is thus prohibited by John.
  34. 2 John 1:12 tn “Other” is not in the Greek text but is supplied for clarity in English.
  35. 2 John 1:12 tn Grk “by means of.”
  36. 2 John 1:12 sn Presumably the author means he would rather say the additional things he wants to say to the recipients in person rather than by letter (with paper and ink).
  37. 2 John 1:12 tn Grk “speak mouth to mouth,” an idiom for which the English equivalent is “speak face-to-face.”
  38. 2 John 1:13 tc The Byzantine text, along with 1175 1611 1852, has ἀμήν (amēn, “amen”) at the conclusion of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the particle is lacking in excellent, early, and diffuse witnesses (א A B P Ψ 33 81 323 1739 1881 al co), rendering its omission the strongly preferred reading.
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