Lukas 1:1

Explanatory Preface

1:1 Now ¹  many have undertaken to compile an account ²  of the things ³  that have been fulfilled ⁴  among us,

Mazmur 40:5

40:5 O Lord, my God, you have accomplished many things;

you have done amazing things and carried out your purposes for us. ⁵ 

No one can thwart you! ⁶ 

I want to declare them and talk about them,

but they are too numerous to recount! ⁷ 

Mazmur 50:21

50:21 When you did these things, I was silent, ⁸ 

so you thought I was exactly like you. ⁹ 

But now I will condemn ¹⁰  you

and state my case against you! ¹¹ 

Pengkhotbah 12:9

Concluding Epilogue: Qoheleth’s Advice is Wise

12:9 Not only was the Teacher wise, ¹² 

but he also taught knowledge to the people;

he carefully evaluated ¹³  and arranged ¹⁴  many proverbs.

Kisah Para Rasul 11:4

11:4 But Peter began and explained it to them point by point, ¹⁵  saying,

[1:1]  ¹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ² tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ³ tn Or “events.”

[1:1]  ⁴ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[40:5]  ⁵ tn Heb “many things you have done, you, O Lord my God, your amazing deeds and your thoughts toward us.” The precise meaning of the text is not clear, but the psalmist seems to be recalling the Lord’s miraculous deeds on Israel’s behalf (see Pss 9:1; 26:7), as well as his covenantal decrees and promises (see Ps 33:11).

[40:5]  ⁶ tn Heb “there is none arrayed against you.” The precise meaning of the text is unclear, but the collocation עָרַךְ אֶל (’arakh ’el, “array against”) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14).

[40:5]  ⁷ tn Heb “I will declare and I will speak, they are too numerous to recount.” The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, “Should I try to declare [them] and speak [of them]…” (cf. NEB, NIV, NRSV). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist’s resolve to announce the truth expressed in the next line. In this case one might translate: “I will declare and speak [the truth]: They are too numerous to recount.”

[50:21]  ⁸ tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

[50:21]  sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).

[50:21]  ⁹ tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

[50:21]  ¹⁰ tn Or “rebuke” (see v. 8).

[50:21]  ¹¹ tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

[12:9]  ¹² sn Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29–31.

[12:9]  ¹³ tn Heb “he weighed and studied.” The verbs וְאִזֵּן וְחִקֵּר (vÿ’izzen vekhiqqer, “he weighed and he explored”) form a hendiadys (a figurative expression in which two separate terms used in combination to convey a single idea): “he studiously weighed” or “carefully evaluated.” The verb וְאִזֵּן (conjunction + Piel perfect 3rd person masculine singular from II אָזַן (’azan) “to weigh; to balance”) is related to the noun מֹאזֵן (mo’zen) “balances; scales” used for weighing money or commercial items (e.g., Jer 32:10; Ezek 5:1). This is the only use of the verb in the OT. In this context, it means “to weigh” = “to test; to prove” (BDB 24 s.v. מאזן) or “to balance” (HALOT 27 II אָזַן). Cohen suggests, “He made an examination of the large number of proverbial sayings which had been composed, testing their truth and worth, to select those which he considered deserving of circulation” (A. Cohen, The Five Megilloth [SoBB], 189).

[12:9]  ¹⁴ tn The verb תָּקַן (taqan, “to make straight”) connotes “to put straight” or “to arrange in order” (HALOT 1784 s.v. תקן; BDB 1075 s.v. תָּקַן).This may refer to Qoheleth’s activity in compiling a collection of wisdom sayings in an orderly manner, or writing the wisdom sayings in a straightforward, direct manner.

[11:4]  ¹⁵ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.