Pengkhotbah 3:1

A Time for All Events in Life

3:1 For everything ¹  there is an appointed time, ² 

and an appropriate time ³  for every activity ⁴  on earth: ⁵ 

Yeremia 29:10-11

29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule ⁶  are over will I again take up consideration for you. ⁷  Then I will fulfill my gracious promise to you and restore ⁸  you to your homeland. ⁹  29:11 For I know what I have planned for you,’ says the Lord. ¹⁰  ‘I have plans to prosper you, not to harm you. I have plans to give you ¹¹  a future filled with hope. ¹² 

Daniel 11:40

11:40 “At the time of the end the king of the south will attack ¹³  him. Then the king of the north will storm against him ¹⁴  with chariots, horsemen, and a large armada of ships. ¹⁵  He ¹⁶  will invade lands, passing through them like an overflowing river. ¹⁷ 

Daniel 12:4

12:4 “But you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, ¹⁸  and knowledge will increase.”

Daniel 12:9

12:9 He said, “Go, Daniel. For these matters are closed and sealed until the time of the end.

Daniel 12:11-13

12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ¹⁹  there are 1,290 days. 12:12 Blessed is the one who waits and attains to the 1,335 days. 12:13 But you should go your way ²⁰  until the end. ²¹  You will rest and then at the end of the days you will arise to receive ²²  what you have been allotted.” ²³ 

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ²⁴  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ²⁵  the former ²⁶  account, ²⁷  Theophilus, ²⁸  about all that Jesus began to do and teach

Kisah Para Rasul 5:1-2

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ²⁹  kept back for himself part of the proceeds with his wife’s knowledge; he brought ³⁰  only part of it and placed it at the apostles’ feet.

Pengkhotbah 3:7-8

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

3:8 A time to love, and a time to hate;

a time for war, and a time for peace.

Wahyu 11:2-3

11:2 But ³¹  do not measure the outer courtyard ³²  of the temple; leave it out, ³³  because it has been given to the Gentiles, ³⁴  and they will trample on the holy city ³⁵  for forty-two months. 11:3 And I will grant my two witnesses authority ³⁶  to prophesy for 1,260 days, dressed in sackcloth.

Wahyu 11:18

11:18 The ³⁷  nations ³⁸  were enraged,

but ³⁹  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ⁴⁰ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁴¹  your name, both small and great,

and the time has come ⁴²  to destroy those who destroy ⁴³  the earth.”

Wahyu 17:12-17

17:12 The ⁴⁴  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁴⁵  as kings with the beast for one hour. 17:13 These kings ⁴⁶  have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁴⁷  the Lamb are the called, chosen, and faithful.”

17:15 Then ⁴⁸  the angel ⁴⁹  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ⁵⁰  nations, and languages. 17:16 The ⁵¹  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁵²  will consume her flesh and burn her up with fire. ⁵³  17:17 For God has put into their minds ⁵⁴  to carry out his purpose ⁵⁵  by making ⁵⁶  a decision ⁵⁷  to give their royal power ⁵⁸  to the beast until the words of God are fulfilled. ⁵⁹ 

Wahyu 20:2

20:2 He ⁶⁰  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years.

Wahyu 20:7-9

Satan’s Final Defeat

20:7 Now ⁶¹  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ⁶²  the nations at the four corners of the earth, Gog and Magog, ⁶³  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁶⁴  20:9 They ⁶⁵  went up ⁶⁶  on the broad plain of the earth ⁶⁷  and encircled ⁶⁸  the camp ⁶⁹  of the saints and the beloved city, but ⁷⁰  fire came down from heaven and devoured them completely. ⁷¹ 

[3:1]  ¹ tn Verse 1 is arranged in an ABB’A’ chiasm (לַכֹּל זְמָן וְעֵת לְכָל־חֵפֶץ, lakkol zÿman vÿ’et lÿkhol-khefets): (A) “for everything”; (B) “a season”; (B’) “a time”; (A’) “for every matter.” The terms “season” (זְמָן, zÿman) and “time” (עֵת, ’et) are parallel. In the light of its parallelism with “every matter” (כָל־חֵפֶץ, khol-khefets), the term “everything” (כָל, khol) must refer to events and situations in life.

[3:1]  ² tn The noun זְמָן (zÿman) denotes “appointed time” or “appointed hour” (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with מועד (“appointed time”), i.e., מועד ירח (“the appointed time of the moon”) parallels זמני חק (“the appointed times of the law”; Sir 43:7). The related verb, a Pual of זָמַן (zaman), means “to be appointed” (HALOT 273 s.v. זְמָן); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I זִמָּה (zimmah, “plan; intention”; Job 17:11; HALOT 272 s.v. I זִמָּה) and מְזִמָּה (mÿzimmah, “purpose; plan; project”), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man’s plan (Isa 5:12); see HALOT 566 s.v. מְזִמָּה; BDB 273 s.v. מְזִמָּה.

[3:1]  sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1).

[3:1]  ³ tn The noun עֵת (’et, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has subcategories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time” (Eccl 9:11). Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB s.v. עֵת 2.b). Examples: “the time for rain” (Ezra 10:13), “a time of judgment for the nations” (Ezek 30:3), “an appropriate time for every occasion” (Eccl 3:1), “the time when mountain goats are born” (Job 39:1), “the rain in its season” (Deut 11:14; Jer 5:24), “the time for the harvest” (Hos 2:11; Ps 1:3), “food in its season” (Ps 104:27), “no one knows his hour of destiny” (Eccl 9:12), “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.

[3:1]  ⁴ tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1–4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).

[3:1]  ⁵ tn Heb “under heaven.”

[29:10]  ⁶ sn See the study note on Jer 25:11 for the reckoning of the seventy years.

[29:10]  ⁷ tn See the translator’s note on Jer 27:22 for this term.

[29:10]  ⁸ tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.

[29:10]  ⁹ tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.

[29:10]  sn See Jer 27:22 for this promise.

[29:11]  ¹⁰ tn Heb “Oracle of the Lord.”

[29:11]  ¹¹ tn Heb “I know the plans that I am planning for you, oracle of the Lord, plans of well-being and not for harm to give to you….”

[29:11]  ¹² tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.

[11:40]  ¹³ tn Heb “engage in thrusting.”

[11:40]  ¹⁴ tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.

[11:40]  ¹⁵ tn Heb “many ships.”

[11:40]  ¹⁶ tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.

[11:40]  ¹⁷ tn Heb “and will overflow and pass over.”

[12:4]  ¹⁸ tn Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”

[12:4]  sn Many will dash about is probably an allusion to Amos 8:12.

[12:11]  ¹⁹ tn Heb “to give.”

[12:13]  ²⁰ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ²¹ tc The LXX lacks “until the end.”

[12:13]  ²² tn The word “receive” is added in the translation for clarification.

[12:13]  ²³ sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.

[1:7]  ²⁴ tn Grk “It is not for you to know.”

[1:1]  ²⁵ tn Or “produced,” Grk “made.”

[1:1]  ²⁶ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ²⁷ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ²⁸ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[5:2]  ²⁹ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ³⁰ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[11:2]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ³² tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ³³ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ³⁴ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ³⁵ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:3]  ³⁶ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[11:18]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ³⁸ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁴⁰ tn See the note on the word “servants” in 1:1.

[11:18]  ⁴¹ tn Grk “who fear.”

[11:18]  ⁴² tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ⁴³ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[17:12]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁴⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ⁴⁶ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ⁴⁷ tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ⁴⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ⁵⁰ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:16]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁵² tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁵³ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[17:17]  ⁵⁴ tn Grk “hearts.”

[17:17]  ⁵⁵ tn Or “his intent.”

[17:17]  ⁵⁶ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ⁵⁷ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁵⁸ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁵⁹ tn Or “completed.”

[20:2]  ⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:7]  ⁶¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ⁶² tn Or “mislead.”

[20:8]  ⁶³ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁶⁴ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  ⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁶⁶ tn The shift here to past tense reflects the Greek text.

[20:9]  ⁶⁷ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ⁶⁸ tn Or “surrounded.”

[20:9]  ⁶⁹ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ⁷⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ⁷¹ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”