Filipi 1:20

1:20 My confident hope ¹  is that I will in no way be ashamed ²  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ³ 

Filipi 1:1

Salutation

1:1 From Paul ⁴  and Timothy, slaves ⁵  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁶  with the overseers ⁷  and deacons.

Pengkhotbah 4:11-14

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

4:12 Although an assailant may overpower ⁸  one person,

two can withstand him.

Moreover, a three-stranded cord is not quickly broken.

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

4:14 For he came out of prison ⁹  to become king,

even though he had been born poor in what would become his ¹⁰  kingdom.

Pengkhotbah 4:2

4:2 So I considered ¹¹  those who are dead and gone ¹² 

more fortunate than those who are still alive. ¹³ 

Pengkhotbah 1:14

1:14 I reflected on everything that is accomplished by man ¹⁴  on earth, ¹⁵ 

and I concluded: Everything ¹⁶  he has accomplished ¹⁷  is futile ¹⁸  – like chasing the wind! ¹⁹ 

[1:20]  ¹ tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ² tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ³ tn Grk “whether by life or by death.”

[1:1]  ⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁷ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[4:12]  ⁸ tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).

[4:14]  ⁹ tn Heb “came from the house of bonds.”

[4:14]  ¹⁰ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:2]  ¹¹ tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (ephnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).

[4:2]  ¹² tn Heb “the dead who had already died.”

[4:2]  ¹³ tn Heb “the living who are alive.”

[1:14]  ¹⁴ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ¹⁵ tn Heb “under the sun.”

[1:14]  ¹⁶ tn As mentioned in the note on “everything” in 1:2, the term הַכֹּל (hakkol, “everything”) is often limited in reference to the specific topic at hand in the context (e.g., BDB 482 s.v. כֹּל 2). The argument of 1:12-15, like 1:3-11, focuses on secular human achievement. This is clear from the repetition of the root עָשַׂה (’asah, “do, work, accomplish, achieve”) in 1:12-13.

[1:14]  ¹⁷ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ¹⁸ tn This usage of הֶבֶל (hevel) denotes “futile, profitless, fruitless” (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14-15; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). The term is used with the simile “like striving after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) – a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9; 7:14). When used in this sense, the term is often used with the following synonyms: לְתֹהוּ (lÿtohu, “for nothing, in vain, for no reason”; Isa 49:4); רִיק (riq, “profitless; useless”; Isa 30:7; Eccl 6:11); לֹא הוֹעִיל (“worthless, profitless”; Is 30:6; 57:12; Jer 16:19); “what profit?” (מַה־יִּתְרוֹןֹ, mah-yyitron); and “no profit” (אֵין יִּתְרוֹן, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes.

[1:14]  ¹⁹ tn Heb “striving of wind.” The word “like” does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear.