Kejadian 43:1-34

The Second Journey to Egypt

43:1 Now the famine was severe in the land. ¹  43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

43:3 But Judah said to him, “The man solemnly warned ²  us, ‘You will not see my face ³  unless your brother is with you.’ 43:4 If you send ⁴  our brother with us, we’ll go down and buy food for you. 43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”

43:6 Israel said, “Why did you bring this trouble ⁵  on me by telling ⁶  the man you had one more brother?”

43:7 They replied, “The man questioned us ⁷  thoroughly ⁸  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ⁹  So we answered him in this way. ¹⁰  How could we possibly know ¹¹  that he would say, ¹²  ‘Bring your brother down’?”

43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. ¹³  Then we will live ¹⁴  and not die – we and you and our little ones. 43:9 I myself pledge security ¹⁵  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ¹⁶  43:10 But if we had not delayed, we could have traveled there and back ¹⁷  twice by now!”

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds. 43:12 Take double the money with you; ¹⁸  you must take back ¹⁹  the money that was returned in the mouths of your sacks – perhaps it was an oversight. 43:13 Take your brother too, and go right away ²⁰  to the man. ²¹  43:14 May the sovereign God ²²  grant you mercy before the man so that he may release ²³  your other brother ²⁴  and Benjamin! As for me, if I lose my children I lose them.” ²⁵ 

43:15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt ²⁶  and stood before Joseph. 43:16 When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.” 43:17 The man did just as Joseph said; he ²⁷  brought the men into Joseph’s house. ²⁸ 

43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of ²⁹  the money that was returned in our sacks last time. ³⁰  He wants to capture us, ³¹  make us slaves, and take ³²  our donkeys!” 43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house. 43:20 They said, “My lord, we did indeed come down ³³  the first time ³⁴  to buy food. 43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ³⁵  – in the mouth of his sack. So we have returned it. ³⁶  43:22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”

43:23 “Everything is fine,” ³⁷  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ³⁸  I had your money.” ³⁹  Then he brought Simeon out to them.

43:24 The servant in charge ⁴⁰  brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys. 43:25 They got their gifts ready for Joseph’s arrival ⁴¹  at noon, for they had heard ⁴²  that they were to have a meal ⁴³  there.

43:26 When Joseph came home, they presented him with the gifts they had brought inside, ⁴⁴  and they bowed down to the ground before him. 43:27 He asked them how they were doing. ⁴⁵  Then he said, “Is your aging father well, the one you spoke about? Is he still alive?” 43:28 “Your servant our father is well,” they replied. “He is still alive.” They bowed down in humility. ⁴⁶ 

43:29 When Joseph looked up ⁴⁷  and saw his brother Benjamin, his mother’s son, he said, “Is this your youngest brother, whom you told me about?” Then he said, “May God be gracious to you, my son.” ⁴⁸  43:30 Joseph hurried out, for he was overcome by affection for his brother ⁴⁹  and was at the point of tears. ⁵⁰  So he went to his room and wept there.

43:31 Then he washed his face and came out. With composure he said, ⁵¹  “Set out the food.” 43:32 They set a place for him, a separate place for his brothers, ⁵²  and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting ⁵³  to do so.) ⁵⁴  43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. ⁵⁵  The men looked at each other in astonishment. ⁵⁶  43:34 He gave them portions of the food set before him, ⁵⁷  but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk. ⁵⁸ 

Kejadian 21:1

The Birth of Isaac

21:1 The Lord visited ⁵⁹  Sarah just as he had said he would and did ⁶⁰  for Sarah what he had promised. ⁶¹ 

Matius 24:45-47

The Faithful and Wise Slave

24:45 “Who then is the faithful and wise slave, ⁶²  whom the master has put in charge of his household, to give the other slaves ⁶³  their food at the proper time? 24:46 Blessed is that slave whom the master finds at work ⁶⁴  when he comes. 24:47 I tell you the truth, ⁶⁵  the master ⁶⁶  will put him in charge of all his possessions.

Matius 25:20-23

25:20 The ⁶⁷  one who had received the five talents came and brought five more, saying, ‘Sir, ⁶⁸  you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, ⁶⁹  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The ⁷⁰  one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’

Filipi 1:21

1:21 For to me, living is Christ and dying is gain.

Filipi 1:23

1:23 I feel torn between the two, ⁷¹  because I have a desire to depart and be with Christ, which is better by far,

Filipi 1:2

1:2 Grace and peace to you ⁷²  from God our Father and the Lord Jesus Christ!

Titus 1:7-8

1:7 For the overseer ⁷³  must be blameless as one entrusted with God’s work, ⁷⁴  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 1:1

Salutation

1:1 From Paul, ⁷⁵  a slave ⁷⁶  of God and apostle of Jesus Christ, to further the faith ⁷⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 5:1-4

Rash Vows

5:1 ⁷⁸ Be careful what you do ⁷⁹  when you go to the temple ⁸⁰  of God;

draw near to listen ⁸¹  rather than to offer a sacrifice ⁸²  like fools, ⁸³ 

for they do not realize that they are doing wrong.

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

5:3 Just as dreams come when there are many cares, ⁸⁴ 

so ⁸⁵  the rash vow ⁸⁶  of a fool occurs ⁸⁷  when there are many words.

5:4 When you make a vow ⁸⁸  to God, do not delay in paying it. ⁸⁹ 

For God ⁹⁰  takes no pleasure in fools:

Pay what you vow!

Pengkhotbah 5:2

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

Pengkhotbah 1:11

1:11 No one remembers the former events, ⁹¹ 

nor will anyone remember ⁹²  the events that are yet to happen; ⁹³ 

they will not be remembered by the future generations. ⁹⁴ 

Pengkhotbah 3:14

God’s Sovereignty

3:14 I also know that whatever God does will endure forever;

nothing can be added to it, and nothing taken away from it.

God has made it this way, so that men will fear him.

Wahyu 14:13

14:13 Then ⁹⁵  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ⁹⁶  because their deeds will follow them.” ⁹⁷ 

[43:1]  ¹ tn The disjunctive clause gives supplemental information that is important to the storyline.

[43:3]  ² tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.

[43:3]  ³ tn The idiom “see my face” means “have an audience with me.”

[43:4]  ⁴ tn Heb “if there is you sending,” that is, “if you send.”

[43:6]  ⁵ tn The verb may even have a moral connotation here, “Why did you do evil to me?”

[43:6]  ⁶ tn The infinitive construct here explains how they brought trouble on Jacob.

[43:7]  ⁷ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ⁸ tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ⁹ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

[43:7]  ¹⁰ tn Heb “and we told to him according to these words.”

[43:7]  ¹¹ tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

[43:7]  ¹² tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

[43:8]  ¹³ tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”

[43:8]  ¹⁴ tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.

[43:9]  ¹⁵ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ¹⁶ sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.

[43:10]  ¹⁷ tn Heb “we could have returned.”

[43:12]  ¹⁸ tn Heb “in your hand.”

[43:12]  ¹⁹ tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.

[43:13]  ²⁰ tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”

[43:13]  ²¹ sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).

[43:14]  ²² tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ²³ tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.

[43:14]  ²⁴ sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).

[43:14]  ²⁵ tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.

[43:15]  ²⁶ tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.

[43:17]  ²⁷ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

[43:17]  ²⁸ sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.

[43:18]  ²⁹ tn Heb “over the matter of.”

[43:18]  ³⁰ tn Heb “in the beginning,” that is, at the end of their first visit.

[43:18]  ³¹ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

[43:18]  ³² tn The word “take” has been supplied in the translation for stylistic reasons.

[43:20]  ³³ tn The infinitive absolute is used for emphasis before the finite verbal form.

[43:20]  ³⁴ tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).

[43:21]  ³⁵ tn Heb “in its weight.”

[43:21]  ³⁶ tn Heb “brought it back in our hand.”

[43:23]  ³⁷ tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ³⁸ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ³⁹ tn Heb “your money came to me.”

[43:24]  ⁴⁰ tn Heb “the man.”

[43:25]  ⁴¹ tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

[43:25]  ⁴² tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

[43:25]  ⁴³ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

[43:26]  ⁴⁴ tn Heb “into the house.”

[43:27]  ⁴⁵ tn Heb “concerning peace.”

[43:28]  ⁴⁶ tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.

[43:29]  ⁴⁷ tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.

[43:29]  ⁴⁸ sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.

[43:30]  ⁴⁹ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ⁵⁰ tn Heb “and he sought to weep.”

[43:31]  ⁵¹ tn Heb “and he controlled himself and said.”

[43:32]  ⁵² tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[43:32]  ⁵³ tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.

[43:32]  ⁵⁴ tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.

[43:32]  sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.

[43:33]  ⁵⁵ tn Heb “the firstborn according to his birthright and the youngest according to his youth.”

[43:33]  ⁵⁶ sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.

[43:34]  ⁵⁷ tn Heb “and he lifted up portions from before his face to them.”

[43:34]  ⁵⁸ tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.

[21:1]  ⁵⁹ sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).

[21:1]  ⁶⁰ tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ⁶¹ tn Heb “spoken.”

[24:45]  ⁶² tn See the note on the word “slave” in 8:9.

[24:45]  ⁶³ tn Grk “give them.”

[24:46]  ⁶⁴ tn That is, doing his job, doing what he is supposed to be doing.

[24:47]  ⁶⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:47]  ⁶⁶ tn Grk “he”; the referent (the master) has been specified in the translation for clarity.

[25:20]  ⁶⁷ tn Here καί (kai) has not been translated.

[25:20]  ⁶⁸ tn Grk Or “Lord; or “Master” (and so throughout this paragraph).

[25:21]  ⁶⁹ tn Grk “His master said to him.”

[25:22]  ⁷⁰ tn Here δέ (de) has not been translated.

[1:23]  ⁷¹ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:2]  ⁷² tn Grk “Grace to you and peace.”

[1:7]  ⁷³ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁷⁴ tn Grk “as God’s steward.”

[1:1]  ⁷⁵ 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]  ⁷⁶ tn Traditionally, “servant” or “bondservant.” 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]  ⁷⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[5:1]  ⁷⁸ sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[5:1]  ⁷⁹ tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads πόδα σου (poda sou, “your foot”) which reflects רַגְלְךָ.

[5:1]  sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.

[5:1]  ⁸⁰ tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.

[5:1]  ⁸¹ tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.

[5:1]  ⁸² tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).

[5:1]  ⁸³ tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).

[5:3]  ⁸⁴ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁸⁵ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ⁸⁶ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ⁸⁷ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:4]  ⁸⁸ tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

[5:4]  ⁸⁹ tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

[5:4]  ⁹⁰ tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.

[1:11]  ⁹¹ tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (ri’shonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (ri’shon,“former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. ן(וֹ)רִאשֹׁ). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.

[1:11]  ⁹² tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.

[1:11]  ⁹³ tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.

[1:11]  sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.

[1:11]  ⁹⁴ tn Heb “There will not be any remembrance of them among those who come after.”

[1:11]  sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).

[14:13]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ⁹⁶ tn Or “from their trouble” (L&N 22.7).

[14:13]  ⁹⁷ tn Grk “their deeds will follow with them.”