Bilangan 32:25

32:25 So the Gadites and the Reubenites replied to Moses, “Your servants will do as my lord commands.

Ulangan 5:27

5:27 You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he ¹  says to you; then we will pay attention and do it.”

Roma 13:1-5

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ²  and the authorities that exist have been instituted by God. 13:2 So the person who resists such authority ³  resists the ordinance of God, and those who resist will incur judgment 13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, 13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer. 13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities ⁴  but also because of your conscience. ⁵ 

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁶  authorities, to be obedient, to be ready for every good work.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁷  authorities, to be obedient, to be ready for every good work.

Pengkhotbah 2:13-15

2:13 I realized that wisdom is preferable to folly, ⁸ 

just as light is preferable to darkness:

2:14 The wise man can see where he is going, ⁹  but the fool walks in darkness.

Yet I also realized that the same fate ¹⁰  happens to them both. ¹¹ 

2:15 So I thought to myself, “The fate of the fool will happen even to me! ¹² 

Then what did I gain by becoming so excessively ¹³  wise?” ¹⁴ 

So I lamented to myself, ¹⁵ 

“The benefits of wisdom ¹⁶  are ultimately ¹⁷  meaningless!”

[5:27]  ¹ tn Heb “the Lord our God.” See note on “He” in 5:3.

[13:1]  ² tn Grk “by God.”

[13:2]  ³ tn Grk “the authority,” referring to the authority just described.

[13:5]  ⁴ tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:5]  ⁵ tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.

[3:1]  ⁶ 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.

[3:1]  ⁷ 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.

[2:13]  ⁸ tn Heb “and I saw that there is profit for wisdom more than folly.”

[2:14]  ⁹ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ¹⁰ sn The common fate to which Qoheleth refers is death.

[2:14]  ¹¹ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

[2:15]  ¹² tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.

[2:15]  ¹³ tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.

[2:15]  ¹⁴ tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

[2:15]  ¹⁵ tn Heb “So I said in my heart.”

[2:15]  ¹⁶ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ¹⁷ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.