Keluaran 20:12
Konteks20:12 “Honor 1 your father and your mother, that you may live a long time 2 in the land 3 the Lord your God is giving to you.
Imamat 19:32
Konteks19:32 You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the Lord.
Roma 13:7
Konteks13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.
Galatia 6:1
Konteks6:1 Brothers and sisters, 4 if a person 5 is discovered in some sin, 6 you who are spiritual 7 restore such a person in a spirit of gentleness. 8 Pay close attention 9 to yourselves, so that you are not tempted too.
Galatia 6:1
Konteks6:1 Brothers and sisters, 10 if a person 11 is discovered in some sin, 12 you who are spiritual 13 restore such a person in a spirit of gentleness. 14 Pay close attention 15 to yourselves, so that you are not tempted too.
Titus 1:1
Konteks1:1 From Paul, 16 a slave 17 of God and apostle of Jesus Christ, to further the faith 18 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:1
Konteks1:1 From Paul, 19 a slave 20 of God and apostle of Jesus Christ, to further the faith 21 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:1
Konteks1:1 From Paul, 22 a slave 23 of God and apostle of Jesus Christ, to further the faith 24 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:1
Konteks1:1 From Paul, 25 a slave 26 of God and apostle of Jesus Christ, to further the faith 27 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Pengkhotbah 2:17
Konteks2:17 So I loathed 28 life 29 because what
happens 30 on earth 31 seems awful to me;
for all the benefits of wisdom 32 are futile – like chasing the wind.
Pengkhotbah 4:8
Konteks4:8 A man who is all alone with no companion, 33
he has no children nor siblings; 34
yet there is no end to all his toil,
and he 35 is never satisfied with riches.
He laments, 36 “For whom am I toiling and depriving myself 37 of pleasure?” 38
This also is futile and a burdensome task! 39
[20:12] 1 tn The verb כַּבֵּד (kabbed) is a Piel imperative; it calls for people to give their parents the respect and honor that is appropriate for them. It could be paraphrased to say, give them the weight of authority that they deserve. Next to God, parents were to be highly valued, cared for, and respected.
[20:12] 2 tn Heb “that your days may be long.”
[20:12] 3 sn The promise here is national rather than individual, although it is certainly true that the blessing of life was promised for anyone who was obedient to God’s commands (Deut 4:1, 8:1, etc.). But as W. C. Kaiser (“Exodus,” EBC 2:424) summarizes, the land that was promised was the land of Canaan, and the duration of Israel in the land was to be based on morality and the fear of God as expressed in the home (Deut 4:26, 33, 40; 32:46-47). The captivity was in part caused by a breakdown in this area (Ezek 22:7, 15). Malachi would announce at the end of his book that Elijah would come at the end of the age to turn the hearts of the children and the parents toward each other again.
[6:1] 4 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[6:1] 5 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.
[6:1] 6 tn Or “some transgression” (L&N 88.297).
[6:1] 7 sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.
[6:1] 8 tn Or “with a gentle spirit” or “gently.”
[6:1] 9 tn Grk “taking careful notice.”
[6:1] 10 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[6:1] 11 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.
[6:1] 12 tn Or “some transgression” (L&N 88.297).
[6:1] 13 sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.
[6:1] 14 tn Or “with a gentle spirit” or “gently.”
[6:1] 15 tn Grk “taking careful notice.”
[1:1] 16 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] 17 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] 18 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:1] 19 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] 20 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] 21 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:1] 22 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] 23 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] 24 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:1] 25 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] 26 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] 27 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[2:17] 29 tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.
[2:17] 30 tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.
[2:17] 31 tn Heb “under the sun.”
[2:17] 32 tn Heb “all,” referring here to the relative advantage of wisdom.
[4:8] 33 tn Heb “There is one and there is not a second.”
[4:8] 34 tn Heb “son nor brother.” The terms “son” and “brother” are examples of synecdoche of specific (species) for the general (genus). The term “son” is put for offspring, and “brother” for siblings (e.g., Prov 10:1).
[4:8] 35 tn Heb “his eye.” The term “eye” is a synecdoche of part (i.e., the eye) for the whole (i.e., the whole person); see E. W. Bullinger, Figures of Speech, 647.
[4:8] 36 tn The phrase “he laments” is not in the Hebrew text, but is supplied in the translation for clarity. The direct discourse (“For whom am I toiling and depriving myself of pleasure?”) is not introduced with an introductory structure. As in the LXX, some translations suggest that these words are spoken by a lonely workaholic, e.g., “He says…” (NAB, NEB, ASV, NIV, NRSV). Others suggest that this is a question that he never asks himself, e.g., “Yet he never asks himself…” (KJV, RSV, MLB, YLT, Douay, NASB, Moffatt).
[4:8] 38 tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51).
[4:8] 39 tn The adjective רָע (ra’, “evil”) here means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase עִנְיַן רָע (’inyan ra’, “unhappy business; rotten business; grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel, “futile”) in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנָה (’anah) means “to be occupied; to be busy with (בְּ, bet),” e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern; care.” The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III ענה). HALOT 857 s.v. עִנְיָן renders the phrase as “unhappy business” here. The phrase עִנְיַן רָע, is treated creatively by English versions: KJV, ASV “sore travail”; YLT “sad travail”; Douay “grievous vexation”; RSV, NRSV, NJPS “unhappy business”; NEB, Moffatt “sorry business”; NIV “miserable business”; NAB “worthless task”; NASB “grievous task”; MLB “sorry situation”; NLT “depressing.”
