Lukas 9:34-35

9:34 As ¹  he was saying this, a cloud ²  came ³  and overshadowed ⁴  them, and they were afraid as they entered the cloud. 9:35 Then ⁵  a voice came from the cloud, saying, “This is my Son, my Chosen One. ⁶  Listen to him!” ⁷ 

Mazmur 2:7

2:7 The king says, ⁸  “I will announce the Lord’s decree. He said to me: ⁹ 

‘You are my son! ¹⁰  This very day I have become your father!

Yesaya 42:1

The Lord Commissions His Special Servant

42:1 ¹¹ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ¹²  for the nations. ¹³ 

Matius 12:18

12:18 “Here is ¹⁴  my servant whom I have chosen,

the one I love, in whom I take great delight. ¹⁵ 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matius 17:5

17:5 While he was still speaking, a ¹⁶  bright cloud ¹⁷  overshadowed ¹⁸  them, and a voice from the cloud said, ¹⁹  “This is my one dear Son, ²⁰  in whom I take great delight. Listen to him!” ²¹ 

Matius 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ²²  because he said, ‘I am God’s Son’!”

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²³ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 2:4

Futility of Materialism

2:4 I increased my possessions: ²⁵ 

I built houses for myself; ²⁶ 

I planted vineyards for myself.

Pengkhotbah 2:2

2:2 I said of partying, ²⁷  “It is folly,”

and of self-indulgent pleasure, ²⁸  “It accomplishes nothing!” ²⁹ 

Pengkhotbah 1:17-18

1:17 So I decided ³⁰  to discern the benefit of ³¹  wisdom and knowledge over ³²  foolish behavior and ideas; ³³ 

however, I concluded ³⁴  that even ³⁵  this endeavor ³⁶  is like ³⁷  trying to chase the wind! ³⁸ 

1:18 For with great wisdom comes ³⁹  great frustration;

whoever increases his ⁴⁰  knowledge merely ⁴¹  increases his ⁴²  heartache.

[9:34]  ¹ tn Here δέ (de) has not been translated.

[9:34]  ² sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ³ tn Or “appeared.”

[9:34]  ⁴ tn Or “surrounded.”

[9:35]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ⁶ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

[9:35]  sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

[9:35]  ⁷ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[2:7]  ⁸ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ⁹ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ¹⁰ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[42:1]  ¹¹ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ¹² tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ¹³ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[12:18]  ¹⁴ tn Grk “Behold my servant.”

[12:18]  ¹⁵ tn Grk “in whom my soul is well pleased.”

[17:5]  ¹⁶ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ¹⁷ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹⁸ tn Or “surrounded.”

[17:5]  ¹⁹ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ²⁰ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ²¹ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[27:43]  ²² sn An allusion to Ps 22:8.

[1:13]  ²³ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:1]  ²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:4]  ²⁵ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

[2:4]  ²⁶ sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[2:2]  ²⁷ tn Heb “laughter.” The term שְׂחוֹק (sÿkhoq, “laughter”) has a fourfold range of meanings: (1) “joyful laughter” (Ps 126:2; Prov 14:13; Job 8:21); (2) “frivolous laughter, merrymaking” (Eccl 2:2; 7:3, 6); (3) “pleasure, sport” (Prov 10:23; Eccl 10:19); and (4) “derision, mockery, laughingstock” (Jer 20:7; 48:26, 27, 39; Job 12:4; Lam 3:14). See HALOT 1315 s.v שְׂחוֹק; BDB 966 s.v. שְׂחֹק. In Ecclesiastes, שְׂחוֹק is always used in contexts of self-indulgent banqueting, drinking, frivolous partying and merrymaking (Eccl 2:2; 7:3, 6; 10:19). It is distinct from “healthy” joy and laughter (Ps 126:2; Job 8:21). The connotation of “frivolous merrymaking” fits this context best.

[2:2]  ²⁸ tn The term שִׂמְחָה (simkhah, “pleasure”) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between שִׂמְחָה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”) in 2:2 suggests that the pejorative sense is in view here.

[2:2]  ²⁹ tn Heb “What does it accomplish?” The rhetorical question “What does it accomplish?” expects a negative answer: “It accomplishes nothing!” (see E. W. Bullinger, Figures of Speech, 949–51). See, e.g., Gen 1:19; 18:14, 17; Deut 7:17; 1 Sam 2:25; Job 40:2; Pss 56:7[8]; 90:11; 94:16; 106:2; Eccl 3:21.

[1:17]  ³⁰ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ³¹ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³² tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³³ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ³⁴ tn Heb “I know.”

[1:17]  ³⁵ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ³⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁸ tn Heb “striving of wind.”

[1:18]  ³⁹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁴⁰ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁴¹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁴² tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.