Pengkhotbah 7:20

7:20 For ¹  there is not one truly ²  righteous person on the earth

who continually does good and never sins.

Pengkhotbah 7:2

7:2 It is better to go to a funeral ³ 

than a feast. ⁴ 

For death ⁵  is the destiny ⁶  of every person, ⁷ 

and the living should ⁸  take this ⁹  to heart.

Kolose 1:7

1:7 You learned the gospel ¹⁰  from Epaphras, our dear fellow slave ¹¹  – a ¹²  faithful minister of Christ on our ¹³  behalf –

Kolose 1:1

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 1:8

1:8 He himself was not the light, but he came to testify ¹⁵  about the light.

[7:20]  ¹ tn The introductory particle כִּי (ki) is rendered variously: “for” (KJV); “indeed” (NASB); not translated (NIV); “for” (NJPS). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15-16); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19-20).

[7:20]  ² tn The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous.

[7:2]  ³ tn Heb “house of mourning.” The phrase refers to a funeral where the deceased is mourned.

[7:2]  ⁴ tn Heb “house of drinking”; or “house of feasting.” The Hebrew noun מִשְׁתֶּה (mishteh) can denote (1) “feast; banquet,” occasion for drinking-bouts (1 Sam 25:36; Isa 5:12; Jer 51:39; Job 1:5; Esth 2:18; 5:14; 8:17; 9:19) or (2) “drink” (exilic/postexilic – Ezra 3:7; Dan 1:5, 8, 16); see HALOT 653 s.v. מִשְׁתֶּה 4; BDB 1059 s.v. שָׁתַה.

[7:2]  sn Qoheleth recommended that people soberly reflect on the brevity of life and the reality of death (It is better to go to a house of mourning) than to waste one’s life in the foolish pursuit of pleasure (than to go to a house of banqueting). Sober reflection on the brevity of life and reality of death has more moral benefit than frivolous levity.

[7:2]  ⁵ tn Heb “it”; the referent (“death”) has been specified in the translation for clarity.

[7:2]  ⁶ tn Heb “the end.” The noun סוֹף (sof) literally means “end; conclusion” (HALOT 747 s.v. סוֹף 1; BDB 693 s.v. סוֹף). It is used in this context in reference to death, as the preceding phrase “house of mourning” (i.e., funeral) suggests.

[7:2]  ⁷ tn Heb “all men” or “every man.”

[7:2]  ⁸ tn The imperfect tense verb יִתֵּן, yitten (from נָתָן, natan, “to give”) functions in a modal sense, denoting obligation, that is, the subject’s obligatory or necessary conduct: “should” or “ought to” (see R. J. Williams, Hebrew Syntax, 31-32, §172; IBHS 508-9 §31.4g).

[7:2]  ⁹ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[1:7]  ¹⁰ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹¹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ¹² tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ¹³ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:8]  ¹⁵ tn Or “to bear witness.”