Mazmur 25:8-9

25:8 The Lord is both kind and fair; ¹ 

that is why he teaches sinners the right way to live. ² 

25:9 May he show ³  the humble what is right! ⁴ 

May he teach ⁵  the humble his way!

Mazmur 73:16-17

73:16 When I tried to make sense of this,

it was troubling to me. ⁶ 

73:17 Then I entered the precincts of God’s temple, ⁷ 

and understood the destiny of the wicked. ⁸ 

Mazmur 73:22

73:22 I was ignorant ⁹  and lacked insight; ¹⁰ 

I was as senseless as an animal before you. ¹¹ 

Amsal 30:2-3

30:2 Surely ¹²  I am more brutish ¹³  than any other human being, ¹⁴ 

and I do not have human understanding; ¹⁵ 

30:3 I have not learned wisdom,

nor do I have knowledge ¹⁶  of the Holy One. ¹⁷ 

Yesaya 29:18-19

29:18 At that time ¹⁸  the deaf will be able to hear words read from a scroll,

and the eyes of the blind will be able to see through deep darkness. ¹⁹ 

29:19 The downtrodden will again rejoice in the Lord;

the poor among humankind will take delight ²⁰  in the Holy One of Israel. ²¹ 

Yesaya 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ²² 

The unclean will not travel on it;

it is reserved for those authorized to use it ²³  –

fools ²⁴  will not stray into it.

Matius 18:3-4

18:3 and said, “I tell you the truth, ²⁵  unless you turn around and become like little children, ²⁶  you will never ²⁷  enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Markus 10:15

10:15 I tell you the truth, ²⁸  whoever does not receive ²⁹  the kingdom of God like a child ³⁰  will never ³¹  enter it.”

Roma 10:14

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ³² ?

Roma 10:1

10:1 Brothers and sisters, ³³  my heart’s desire and prayer to God on behalf of my fellow Israelites ³⁴  is for their salvation.

Kolose 3:18

Exhortation to Households

3:18 Wives, submit to your ³⁵  husbands, as is fitting in the Lord.

Kolose 1:2

1:2 to the saints, the faithful ³⁶  brothers and sisters ³⁷  in Christ, at Colossae. Grace and peace to you ³⁸  from God our Father! ³⁹ 

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ⁴¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yakobus 1:10

1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ⁴² 

Yakobus 1:21

1:21 So put away all filth and evil excess and humbly ⁴³  welcome the message implanted within you, which is able to save your souls.

Yakobus 1:1

Salutation

1:1 From James, ⁴⁴  a slave ⁴⁵  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁴⁶  Greetings!

Pengkhotbah 2:1-2

Futility of Self-Indulgent Pleasure

I thought to myself, ⁴⁷ 

2:1 “Come now, ⁴⁸  I will try ⁴⁹  self-indulgent pleasure ⁵⁰  to see ⁵¹  if it is worthwhile.” ⁵² 

But I found ⁵³  that it also is futile. ⁵⁴ 

2:2 I said of partying, ⁵⁵  “It is folly,”

and of self-indulgent pleasure, ⁵⁶  “It accomplishes nothing!” ⁵⁷ 

[25:8]  ¹ tn Heb “good and just.”

[25:8]  ² tn Heb “teaches sinners in the way.”

[25:9]  ³ tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ⁴ tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.

[25:9]  ⁵ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[73:16]  ⁶ tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”

[73:17]  ⁷ tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).

[73:17]  ⁸ tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.

[73:22]  ⁹ tn Or “brutish, stupid.”

[73:22]  ¹⁰ tn Heb “and I was not knowing.”

[73:22]  ¹¹ tn Heb “an animal I was with you.”

[30:2]  ¹² tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).

[30:2]  ¹³ tn The noun בַּעַר (ba’ar) means “brutishness”; here it functions as a predicate adjective. It is followed by מֵאִישׁ (me’ish) expressing comparative degree: “more than a man” or “more than any man,” with “man” used in a generic sense. He is saying that he has fallen beneath the level of mankind. Cf. NRSV “I am too stupid to be human.”

[30:2]  ¹⁴ tn Heb “than man.” The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all.

[30:2]  ¹⁵ tn Heb “the understanding of a man,” with “man” used attributively here.

[30:3]  ¹⁶ sn The construction uses repetition to make the point emphatically: “I do not know the knowledge of the Holy One.” Agur’s claim to being “brutish” is here clarified – he is not one of those who has knowledge or understanding of God. C. H. Toy thinks the speaker is being sarcastic in reference to others who may have claimed such knowledge (Proverbs [ICC], 521).

[30:3]  ¹⁷ tn The epithet “the Holy One” is the adjective “holy” put in the masculine plural (as in 9:10). This will harmonize with the plural of majesty used to explain the plural with titles for God. However, NRSV takes the plural as a reference to the “holy ones,” presumably referring to angelic beings.

[29:18]  ¹⁸ tn Or “In that day” (KJV).

[29:18]  ¹⁹ tn Heb “and out of gloom and darkness the eyes of the blind will see.”

[29:18]  sn Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10-12, cf. also 6:9-10).

[29:19]  ²⁰ tn Or “will rejoice” (NIV, NCV, NLT).

[29:19]  ²¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[35:8]  ²² tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ²³ tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ²⁴ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[18:3]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ²⁶ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ²⁷ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[10:15]  ²⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ²⁹ sn On receive see John 1:12.

[10:15]  ³⁰ 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]  ³¹ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[10:14]  ³² tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:1]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ³⁴ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[3:18]  ³⁵ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[1:2]  ³⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁸ tn Or “Grace to you and peace.”

[1:2]  ³⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:1]  ⁴⁰ 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]  ⁴¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ⁴² tn Grk “a flower of grass.”

[1:21]  ⁴³ tn Or “with meekness.”

[1:1]  ⁴⁴ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁵ 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]  ⁴⁶ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[2:1]  ⁴⁷ tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ’amarti ’ani bÿlibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).

[2:1]  ⁴⁸ tn The Hebrew verb לְכָה (lÿkhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9-10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.

[2:1]  ⁴⁹ tn Or “test.” The cohortative אֲנַסְּכָה (’anassÿkhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (lada’at, “to ascertain”; Deut 8:2).

[2:1]  ⁵⁰ tn Heb “I will test you with pleasure.” The term שִׂמְחַה (simkhah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between שִׂמְחַה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.

[2:1]  sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1-3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.

[2:1]  ⁵¹ tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ’anassÿkhah, “I will test you”) followed by vav + imperative (וּרְאֵה, urÿ’eh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157–1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5).

[2:1]  ⁵² sn The phrase “to see what is good” (רָאָה, ra’ah, “to see” + טוֹב, tov, “good”) is repeated twice in 2:1-3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind.

[2:1]  ⁵³ tn The particle וְהִנֵּה (vÿhinneh, literally “Behold!”) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. הִנֵּה 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. הִנֵּה c). This is an example of the heterosis of the deictic particle (“Behold!”) for a verb of perception (“I found”). See E. W. Bullinger, Figures of Speech, 510-34.

[2:1]  ⁵⁴ tn This use of הֶבֶל (hevel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210–11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (mÿholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c.

[2:2]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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.