Ecclesiastes 3:22

3:22 So I perceived there is nothing better than for people ¹  to enjoy their work, ² 

because that is their ³  reward;

for who can show them what the future holds? ⁴ 

Ecclesiastes 6:9

6:9 It is better to be content with ⁵  what the eyes can see ⁶ 

than for one’s heart always to crave more. ⁷ 

This continual longing ⁸  is futile – like ⁹  chasing the wind.

Ecclesiastes 11:9

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ¹⁰ 

and let your heart cheer you in the days of your youth.

Follow the impulses ¹¹  of your heart and the desires ¹²  of your eyes,

but know that God will judge your motives and actions. ¹³ 

Genesis 3:6

3:6 When ¹⁴  the woman saw that the tree produced fruit that was good for food, ¹⁵  was attractive ¹⁶  to the eye, and was desirable for making one wise, ¹⁷  she took some of its fruit and ate it. ¹⁸  She also gave some of it to her husband who was with her, and he ate it. ¹⁹ 

Genesis 6:2

6:2 the sons of God ²⁰  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ²¹ 

Job 31:1

Job Vindicates Himself

31:1 “I made a covenant with ²²  my eyes;

how then could I entertain thoughts against a virgin? ²³ 

Psalms 119:37

119:37 Turn my eyes away from what is worthless! ²⁴ 

Revive me with your word! ²⁵ 

Proverbs 23:5

23:5 When you gaze upon riches, ²⁶  they are gone,

for they surely make wings for themselves,

and fly off into the sky like an eagle! ²⁷ 

Proverbs 23:1

23:1 When you sit down to eat with a ruler,

consider carefully ²⁸  what ²⁹  is before you,

Proverbs 2:16

2:16 to deliver you ³⁰  from the adulteress, ³¹ 

from the sexually loose woman ³²  who speaks flattering ³³  words; ³⁴ 

[3:22]  ¹ tn Heb “man.”

[3:22]  ² tn Heb “his works.”

[3:22]  ³ tn Heb “his.”

[3:22]  ⁴ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).

[6:9]  ⁵ tn The phrase “to be content with” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:9]  ⁶ tn The expression מַרְאֵה עֵינַיִם (mar’eh ’enayim, “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.

[6:9]  ⁷ 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.

[6:9]  ⁸ tn The phrase “continual longing” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:9]  ⁹ tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[11:9]  ¹⁰ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ¹¹ tn Heb “walk in the ways of your heart.”

[11:9]  ¹² tn Heb “the sight.”

[11:9]  ¹³ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.

[3:6]  ¹⁴ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ¹⁵ tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ¹⁶ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  ¹⁷ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  ¹⁸ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  ¹⁹ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[6:2]  ²⁰ sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

[1:2]  ²¹ tn Grk “may mercy and peace and love be multiplied to you.”

[31:1]  ²² tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

[31:1]  ²³ tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”

[119:37]  ²⁴ tn Heb “Make my eyes pass by from looking at what is worthless.”

[119:37]  ²⁵ tn Heb “by your word.”

[23:5]  ²⁶ tc The Kethib is הֲתָעוּף (hata’uf), “do your eyes fly [light] on it?” The Qere is the Hiphil, הֲתָעִיף (hata’if) “do you cause your eyes to fly on it?” But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone – when you think you are close, it slips away.

[23:5]  ²⁷ sn This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10-11 which says, “they have made themselves wings like geese and have flown away to heaven”). In the ancient world the symbol of birds flying away signified fleeting wealth.

[23:1]  ²⁸ tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”

[23:1]  ²⁹ tn Or “who,” referring to the ruler (so ASV, NAB, TEV).

[2:16]  ³⁰ sn This purpose clause introduced by לְהַצִּילְךָ (lÿhatsilkha, “to deliver you”) parallels the purpose clause introduced by לְהַצִּילְךָ (“to deliver you”) in v. 12. There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12-15); likewise, the description of the evil woman is four poetic lines (vv. 16-19).

[2:16]  ³¹ tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.

[2:16]  ³² tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see BDB 649 s.v. 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see BDB 649 s.v. 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see BDB 649 s.v. 2). The description of the woman as a “strange woman” and now an “alien woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).

[2:16]  ³³ tn Heb “makes smooth.” The Hiphil of II חָלַק (“to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).

[2:16]  ³⁴ tn Heb “whose words she makes smooth.” The phrase is a relative clause that does not have a relative pronoun. The antecedent of the 3rd person feminine singular suffix is clearly “the sexually loose woman” earlier in the line.