Pengkhotbah 1:18
Konteks1:18 For with great wisdom comes 1 great frustration;
whoever increases his 2 knowledge merely 3 increases his 4 heartache.
Pengkhotbah 10:19
Konteks10:19 Feasts 5 are made 6 for laughter,
and wine makes life merry, 7
but money is the answer 8 for everything.
Pengkhotbah 12:10
Konteks![Seret untuk mengatur ukuran](images/t_arrow.gif)
![Seret untuk mengatur ukuran](images/d_arrow.gif)
[1:18] 1 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:18] 2 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:18] 3 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:18] 4 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[10:19] 5 tn Heb “bread.” The term לֶחֶם (lekhem) is used literally of “bread” and figuratively (i.e., by metonymy) for a “feast” (BDB 536–37 s.v. לֶחֶם). BDB suggests that עֹשִׂיה לֶחֶם (’osih lekhem) in Eccl 10:19 means “make a feast” (BDB 537 s.v. לֶחֶם 1.a). This obscure line has occasioned numerous proposals: “a feast is made for laughter” (KJV, ASV, NIV); “feasts are made for laughter” (NRSV); “men feast for merrymaking” (Moffatt); “men prepare a meal for enjoyment” (NASB); “the table has its pleasures” (NEB); “they [i.e., rulers of v. 16] make a banquet for revelry” (NJPS); “people prepare a banquet for enjoyment” (MLB); “for laughter they make bread and wine, that the living may feast” (Douay); “bread is made for laughter” (RSV); “bread [and oil] call forth merriment” (NAB).
[10:19] 6 tn The subject of the verb is not specified. When active verbs have an unspecified subject, they are often used in a passive sense: “Bread [feasts] are made….”
[10:19] 7 tn Heb “and wine gladdens life.”
[10:19] 8 tn Or “and [they think that] money is the answer for everything.”
[12:10] 9 tn In the construct phrase דִּבְרֵי־חֵפֶץ (divre-khefets, “words of delight”) the noun חֵפֶץ (“delight”) functions as an attributive genitive (“delightful words”) or a genitive of estimation or worth (“words viewed as delightful by Qoheleth” or “words that he took delight in”). For another example of a genitive of estimation of worth, see זִבְחֵי אֱלֹהִים (zivkhe ’elohim) “sacrifices of God” = “sacrifices viewed as acceptable to God” (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.
[12:10] 10 tc The consonantal form וכתוב has been revocalized in three ways: (1) The Masoretes read וְכָתוּב (vÿkhatuv, conjunction + Qal passive participle ms from כָּתַב, katav, “to write”): “Qoheleth sought to find pleasant words, what was written uprightly, namely, words of truth.” This is supported by the LXX’s καὶ γεγραμμένον (kai gegrammenon, conjunction + masculine accusative singular perfect passive participle from γράφω, grafw, “to write). (2) The BHS editors suggest the vocalization וְכָתוֹב (vÿkhatov, conjunction + Qal infinitive absolute). The infinitive וְכָתוֹב (“and to write”) in the B-line would parallel the infinitive of purpose לִמְצֹא (limtso’, “to find”) in the A-line: “Qoheleth sought to find pleasant words, and to write accurately words of truth.” (3) Several medieval Hebrew
[12:10] 11 tn The construct phrase דִּבְרֵי אֱמֶת (divre ’emet, “words of truth”) is a genitive of content (“words containing truth”) or an attributive genitive (“truthful words”). Depending upon the vocalization of וכתוב, the phrase functions in one of two ways: (1) as direct object of וְכָתוֹב יֹשֶׁר (vÿkhatov yosher) “and he accurately wrote truthful words”; or (2) in apposition to וְכָתוּב יֹשֶׁר (vÿkhatuv yosher) “and what is written uprightly, namely, truthful words.”