Mazmur 131:2

131:2 Indeed ¹  I am composed and quiet, ² 

like a young child carried by its mother; ³ 

I am content like the young child I carry. ⁴ 

Matius 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ⁵  “I praise ⁶  you, Father, Lord ⁷  of heaven and earth, because ⁸  you have hidden these things from the wise ⁹  and intelligent, and revealed them to little children.

Matius 21:15-16

21:15 But when the chief priests and the experts in the law ¹⁰  saw the wonderful things he did and heard the children crying out in the temple courts, ¹¹  “Hosanna to the Son of David,” they became indignant 21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” ¹² 

Markus 10:15

10:15 I tell you the truth, ¹³  whoever does not receive ¹⁴  the kingdom of God like a child ¹⁵  will never ¹⁶  enter it.”

Markus 10:1

Divorce

10:1 Then ¹⁷  Jesus ¹⁸  left that place and went to the region of Judea and ¹⁹  beyond the Jordan River. ²⁰  Again crowds gathered to him, and again, as was his custom, he taught them.

Pengkhotbah 2:2

2:2 I said of partying, ²¹  “It is folly,”

and of self-indulgent pleasure, ²²  “It accomplishes nothing!” ²³ 

[131:2]  ¹ tn Or “but.”

[131:2]  ² tn Heb “I make level and make quiet my soul.”

[131:2]  ³ tn Heb “like a weaned [one] upon his mother.”

[131:2]  ⁴ tn Heb “like the weaned [one] upon me, my soul.”

[11:25]  ⁵ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ⁶ tn Or “thank.”

[11:25]  ⁷ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ⁸ tn Or “that.”

[11:25]  ⁹ sn See 1 Cor 1:26-31.

[21:15]  ¹⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[21:15]  ¹¹ tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.

[21:16]  ¹² sn A quotation from Ps 8:2.

[10:15]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ¹⁴ sn On receive see John 1:12.

[10:15]  ¹⁵ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ¹⁶ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[10:1]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ¹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹⁹ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ²⁰ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[2:2]  ²¹ 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]  ²² 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]  ²³ 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.