Pengkhotbah 2:9

2:9 So ¹  I was far wealthier ²  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ³ 

Pengkhotbah 2:1

Futility of Self-Indulgent Pleasure

I thought to myself, ⁴ 

2:1 “Come now, ⁵  I will try ⁶  self-indulgent pleasure ⁷  to see ⁸  if it is worthwhile.” ⁹ 

But I found ¹⁰  that it also is futile. ¹¹ 

Kisah Para Rasul 3:12-13

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹²  why are you amazed at this? Why ¹³  do you stare at us as if we had made this man ¹⁴  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ¹⁵  the God of our forefathers, ¹⁶  has glorified ¹⁷  his servant ¹⁸  Jesus, whom you handed over and rejected ¹⁹  in the presence of Pilate after he had decided ²⁰  to release him.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ²¹  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ²²  called two of his personal servants ²³  and a devout soldier from among those who served him, ²⁴ 

Kisah Para Rasul 10:23-24

10:23 So Peter ²⁵  invited them in and entertained them as guests.

On the next day he got up and set out ²⁶  with them, and some of the brothers from Joppa ²⁷  accompanied him. 10:24 The following day ²⁸  he entered Caesarea. ²⁹  Now Cornelius was waiting anxiously ³⁰  for them and had called together his relatives and close friends.

Kisah Para Rasul 10:2

10:2 He ³¹  was a devout, God-fearing man, ³²  as was all his household; he did many acts of charity for the people ³³  and prayed to God regularly.

Kisah Para Rasul 1:10-12

1:10 As ³⁴  they were still staring into the sky while he was going, suddenly ³⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ³⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ³⁷  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ³⁸  from the mountain ³⁹  called the Mount of Olives ⁴⁰  (which is near Jerusalem, a Sabbath day’s journey ⁴¹  away).

Kisah Para Rasul 2:12

2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Kisah Para Rasul 9:22-23

9:22 But Saul became more and more capable, ⁴²  and was causing consternation ⁴³  among the Jews who lived in Damascus by proving ⁴⁴  that Jesus ⁴⁵  is the Christ. ⁴⁶ 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ⁴⁷  together to kill him,

[2:9]  ¹ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ² tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ³ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[2:1]  ⁴ tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ’amarti ’ani bÿlibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).

[2:1]  ⁵ tn The Hebrew verb לְכָה (lÿkhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9-10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.

[2:1]  ⁶ tn Or “test.” The cohortative אֲנַסְּכָה (’anassÿkhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (lada’at, “to ascertain”; Deut 8:2).

[2:1]  ⁷ tn Heb “I will test you with pleasure.” The term שִׂמְחַה (simkhah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between שִׂמְחַה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.

[2:1]  sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1-3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.

[2:1]  ⁸ tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ’anassÿkhah, “I will test you”) followed by vav + imperative (וּרְאֵה, urÿ’eh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157–1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5).

[2:1]  ⁹ sn The phrase “to see what is good” (רָאָה, ra’ah, “to see” + טוֹב, tov, “good”) is repeated twice in 2:1-3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind.

[2:1]  ¹⁰ tn The particle וְהִנֵּה (vÿhinneh, literally “Behold!”) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. הִנֵּה 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. הִנֵּה c). This is an example of the heterosis of the deictic particle (“Behold!”) for a verb of perception (“I found”). See E. W. Bullinger, Figures of Speech, 510-34.

[2:1]  ¹¹ tn This use of הֶבֶל (hevel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210–11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (mÿholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c.

[3:12]  ¹² tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ¹³ tn Grk “or why.”

[3:12]  ¹⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ¹⁵ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ¹⁶ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ¹⁷ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁸ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹⁹ tn Or “denied,” “disowned.”

[3:13]  ²⁰ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[4:30]  ²¹ tn The miraculous nature of these signs is implied in the context.

[10:7]  ²² tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ²³ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ²⁴ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:23]  ²⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ²⁶ tn Or “went forth.”

[10:23]  ²⁷ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ²⁸ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ²⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ³⁰ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:2]  ³¹ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ³² sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ³³ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[1:10]  ³⁴ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ³⁵ tn Grk “behold.”

[1:11]  ³⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ³⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁴⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁴¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[9:22]  ⁴² tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁴³ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁴⁴ tn Or “by showing for certain.”

[9:22]  ⁴⁵ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[9:23]  ⁴⁷ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).