Kolose 2:5

2:5 For though ¹  I am absent from you in body, I am present with you in spirit, rejoicing to see ²  your morale ³  and the firmness of your faith in Christ.

Kisah Para Rasul 20:25

20:25 “And now ⁴  I know that none ⁵  of you among whom I went around proclaiming the kingdom ⁶  will see me ⁷  again.

Kisah Para Rasul 20:38

20:38 especially saddened ⁸  by what ⁹  he had said, that they were not going to see him ¹⁰  again. Then they accompanied ¹¹  him to the ship.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹²  them and saying farewell, ¹³  he left to go to Macedonia. ¹⁴ 

Pengkhotbah 1:8

1:8 All this ¹⁵  monotony ¹⁶  is tiresome; no one can bear ¹⁷  to describe it: ¹⁸ 

The eye is never satisfied with seeing, nor is the ear ever content ¹⁹  with hearing.

[2:5]  ¹ tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

[2:5]  ² tn Grk “rejoicing and seeing.”

[2:5]  ³ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

[20:25]  ⁴ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ⁵ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ⁶ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ⁷ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:38]  ⁸ tn Or “pained.”

[20:38]  ⁹ tn Grk “by the word that he had said.”

[20:38]  ¹⁰ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ¹¹ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[20:1]  ¹² tn Or “exhorting.”

[20:1]  ¹³ tn Or “and taking leave of them.”

[20:1]  ¹⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[1:8]  ¹⁵ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ¹⁶ tn Heb “the things.” The Hebrew term דְּבָרִים (dÿvarim, masculine plural noun from דָּבָר, davar) is often used to denote “words,” but it can also refer to actions and events (HALOT 211 s.v. דָּבָר 3.a; BDB 183 s.v. דָּבָר IV.4). Here, it means “things,” as is clear from the context: “What has been is what will be, and what has been done is what will be done” (1:9). Here דְּבָרִים can be nuanced “occurrences” or even “[natural] phenomena.”

[1:8]  ¹⁷ tn Heb “is able.”

[1:8]  ¹⁸ tn The Hebrew text has no stated object. The translation supplies “it” for stylistic reasons and clarification.

[1:8]  sn The statement no one can bear to describe it probably means that Qoheleth could have multiplied examples (beyond the sun, the wind, and the streams) of the endless cycle of futile events in nature. However, no tongue could ever tell, no eye could ever see, no ear could ever hear all the examples of this continual and futile activity.

[1:8]  ¹⁹ tn The term מָלֵא (male’, “to be filled, to be satisfied”) is repeated in 1:7-8 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 אֵינֶנּוּ מָלֵא (’enennu male’, “it is never filled”) describes the futility of the water cycle: “All the rivers flow into the sea, yet the sea is never filled.” In 1:8 וְלֹא־תִמָּלֵא (vÿlo-timmale’, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”