1 Raja-raja 8:58
Konteks8:58 May he make us submissive, 1 so we can follow all his instructions 2 and obey 3 the commandments, rules, and regulations he commanded our ancestors.
1 Raja-raja 8:1
Konteks8:1 4 Then Solomon convened in Jerusalem 5 Israel’s elders, all the leaders of the Israelite tribes and families, so they could witness the transferal of the ark of the Lord’s covenant from the city of David (that is, Zion). 6
1 Raja-raja 1:14-18
Konteks1:14 While 7 you are still there speaking to the king, I will arrive 8 and verify your report.” 9
1:15 So Bathsheba visited the king in his private quarters. 10 (The king was very old, and Abishag the Shunammite was serving the king.) 1:16 Bathsheba bowed down on the floor before 11 the king. The king said, “What do you want?” 1:17 She replied to him, “My master, you swore an oath to your servant by the Lord your God, ‘Solomon your son will be king after me and he will sit on my throne.’ 1:18 But now, look, Adonijah has become king! But you, 12 my master the king, are not even aware of it! 13
Ezra 1:1
Konteks1:1 14 In the first 15 year of King Cyrus of Persia, in order to fulfill the Lord’s message 16 spoken through 17 Jeremiah, 18 the Lord stirred the mind 19 of King Cyrus of Persia. He disseminated 20 a proclamation 21 throughout his entire kingdom, announcing in a written edict 22 the following: 23
Ezra 1:5
Konteks1:5 Then the leaders 24 of Judah and Benjamin, along with the priests and the Levites – all those whose mind God had stirred – got ready 25 to go up in order to build the temple of the Lord in Jerusalem. 26
Ezra 7:27
Konteks7:27 27 Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem!
Nehemia 2:4
Konteks2:4 The king responded, 28 “What is it you are seeking?” Then I quickly prayed to the God of heaven
Mazmur 110:3
Konteks110:3 Your people willingly follow you 29 when you go into battle. 30
On the holy hills 31 at sunrise 32 the dew of your youth 33 belongs to you. 34
Mazmur 119:36
Konteks119:36 Give me a desire for your rules, 35
rather than for wealth gained unjustly. 36
Mazmur 141:4
Konteks141:4 Do not let me have evil desires, 37
or participate in sinful activities
with men who behave wickedly. 38
I will not eat their delicacies. 39
Amsal 21:1
Konteks21:1 The king’s heart 40 is in the hand 41 of the Lord like channels of water; 42
he turns it wherever he wants.
Yohanes 6:45
Konteks6:45 It is written in the prophets, ‘And they will all be taught by God.’ 43 Everyone who hears and learns from the Father 44 comes to me.
Yohanes 6:65
Konteks6:65 So Jesus added, 45 “Because of this I told you that no one can come to me unless the Father has allowed him to come.” 46
Efesus 2:4-5
Konteks2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! 47 –
Efesus 2:2
Konteks2:2 in which 48 you formerly lived 49 according to this world’s present path, 50 according to the ruler of the kingdom 51 of the air, the ruler of 52 the spirit 53 that is now energizing 54 the sons of disobedience, 55
Efesus 2:13-14
Konteks2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. 56 2:14 For he is our peace, the one who made both groups into one 57 and who destroyed the middle wall of partition, the hostility,
Titus 3:4-5
Konteks3:4 58 But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,
Titus 3:1
Konteks3:1 Remind them to be subject to rulers and 59 authorities, to be obedient, to be ready for every good work.
Pengkhotbah 1:3
Konteks
[8:58] 1 tn Heb “to bend our hearts toward him.” The infinitive is subordinate to the initial prayer, “may the
[8:58] 2 tn Heb “to walk in all his ways.”
[8:1] 4 tc The Old Greek translation includes the following words at the beginning of ch. 8: “It so happened that when Solomon finished building the Lord’s temple and his own house, after twenty years.”
[8:1] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 6 tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to King Solomon [in] Jerusalem to bring up the ark of the covenant of the
[1:14] 7 tn In the Hebrew text the sentence is introduced by the particle הִנֵּה (hinneh, “look”), which here draws attention to Nathan’s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. הִנֵּה.
[1:14] 8 tc The Hebrew text reads, “I will come after you.”
[1:14] 9 tn Heb “fill up [i.e., confirm] your words.”
[1:16] 11 tn Heb “bowed low and bowed down to.”
[1:18] 12 tc Instead of עַתָּה (’attah, “now”) many Hebrew
[1:18] 13 tn Heb “you do not know [about it].”
[1:1] 14 sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.
[1:1] 15 sn The first year of Cyrus would be ca. 539
[1:1] 16 tn Heb “the word of the Lord.”
[1:1] 17 tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.
[1:1] tn Heb “from the mouth of.”
[1:1] 18 sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612
[1:1] 19 tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.
[1:1] 20 tn Heb “caused to pass.”
[1:1] 21 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
[1:1] 22 sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
[1:1] 23 tn Heb “in writing, saying.”
[1:5] 24 tn Heb “the heads of the fathers.”
[1:5] 26 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:27] 27 sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.
[110:3] 29 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
[110:3] 30 tn Heb “in the day of your power.”
[110:3] 31 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew
[110:3] 32 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
[110:3] 33 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
[110:3] 34 tn Heb “to you [is].”
[119:36] 35 tn Heb “turn my heart to your rules.”
[119:36] 36 tn Heb “and not unjust gain.”
[141:4] 37 tn Heb “do not turn my heart toward an evil thing.”
[141:4] 38 tn Heb “to act sinfully in practices in wickedness with men, doers of evil.”
[141:4] 39 sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.
[21:1] 40 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
[21:1] 41 sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.
[21:1] 42 tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison – “like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”
[21:1] sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the
[6:45] 43 sn A quotation from Isa 54:13.
[6:45] 44 tn Or “listens to the Father and learns.”
[6:65] 45 tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.
[6:65] 46 tn Grk “unless it has been permitted to him by the Father.”
[2:5] 47 tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).
[2:2] 48 sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.
[2:2] sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.
[2:2] 50 tn Or possibly “Aeon.”
[2:2] sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).
[2:2] 51 tn Grk “domain, [place of] authority.”
[2:2] 52 tn Grk “of” (but see the note on the word “spirit” later in this verse).
[2:2] 53 sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).
[2:2] 55 sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.
[2:13] 56 tn Or “have come near in the blood of Christ.”
[2:13] sn See the note on “his blood” in 1:7.
[2:14] 57 tn Grk “who made the both one.”
[3:4] 58 tn Verses 4-7 are set as poetry in NA26/NA27. These verses probably constitute the referent of the expression “this saying” in v. 8.
[3:1] 59 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[1:3] 60 tn The term “profit” (יֹתְרוֹן, yotÿron) is used in Ecclesiastes to evaluate the ultimate benefit/effects of human activities, as is טוֹב (tov, “good, worthwhile”) as well (e.g., 2:1, 3). While some relative advantage/profit is recognized (e.g., light over darkness, and wisdom over folly), Qoheleth denies the ultimate advantage of all human endeavors (e.g., 2:11, 15).
[1:3] 61 tn Heb “the man.” The Hebrew term could be used here in a generic sense, referring to the typical man (hence, “a man”). However, it is more likely that the form is collective and that humankind in general is in view (note NIV “man”). Note the reference to “a generation” coming and going in the next verse, as well as v. 13, where the phrase “the sons of man” (= humankind) appears. In this case the singular pronominal suffix and singular verb later in v. 3 reflect grammatical agreement, not individuality.
[1:3] 62 tn The use of the relative pronoun שֶׁ (she, “which”) – rather than the more common אֲשֶׁר (’asher, “which”) – is a linguistic feature that is often used to try to date the Book of Ecclesiastes. Noting that שֶׁ is the dominant relative pronoun in Mishnaic Hebrew and that אֲשֶׁר does not appear as frequently (Jastrow 130 s.v. אֲשֶׁר), many scholars conclude that אֲשֶׁר is early and שֶׁ is late. They conclude that the use of שֶׁ in Ecclesiastes points to a late date for the book. However, as Samuel-Kings suggest, the שֶׁ versus אֲשֶׁר phenomena may simply be a dialectical issue: אֲשֶׁר is commonly used in the south, and שֶׁ in the north. The use of שֶׁ in Ecclesiastes may indicate that the book was written in a northern rather than a southern province, not that it is a late book. This is supported from related Akkadian terms which occur in texts from the same periods: אֲשֶׁר is related to asru (“place”) and שֶׁ is related to sa (“what”).
[1:3] 63 sn The Hebrew root עָמָל, (’amal, “toil”) is repeated here for emphasis: “What gain does anyone have in his toil with which he toils.” For all his efforts, man’s endeavors and secular achievements will not produce anything of ultimate value that will radically revolutionize anything in the world. The term “toil” is used in a pejorative sense to emphasize that the only thing that man obtains ultimately from all his efforts is weariness and exhaustion. Due to sin, mankind has been cursed with the futility of his labor that renders work a “toilsome” task (Gen 3:17-19). Although it was not yet revealed to Qoheleth, God will one day deliver the redeemed from this plight in the future kingdom when man’s labor will no longer be toilsome, but profitable, fulfilling, and enjoyable (Isa 65:17-23).
[1:3] 64 tn Heb “under the sun.”
[1:3] sn This rhetorical question expects a negative answer: “Man has no gain in all his toil.” Ecclesiastes often uses rhetorical questions in this manner (e.g., 2:2; 3:9; 6:8, 11, 12; see E. W. Bullinger, Figures of Speech, 949).
