Mazmur 68:31
Konteks68:31 They come with red cloth 1 from Egypt,
Ethiopia 2 voluntarily offers tribute 3 to God.
Mazmur 72:8-11
Konteks72:8 May he rule 4 from sea to sea, 5
and from the Euphrates River 6 to the ends of the earth!
72:9 Before him the coastlands 7 will bow down,
and his enemies will lick the dust. 8
72:10 The kings of Tarshish 9 and the coastlands will offer gifts;
the kings of Sheba 10 and Seba 11 will bring tribute.
72:11 All kings will bow down to him;
all nations will serve him.
Yesaya 11:11
Konteks11:11 At that time 12 the sovereign master 13 will again lift his hand 14 to reclaim 15 the remnant of his people 16 from Assyria, Egypt, Pathros, 17 Cush, 18 Elam, Shinar, 19 Hamath, and the seacoasts. 20
Yesaya 18:1
Konteks18:1 The land of buzzing wings is as good as dead, 21
the one beyond the rivers of Cush,
Yesaya 18:7--19:15
Konteks18:7 At that time
tribute will be brought to the Lord who commands armies,
by a people that are tall and smooth-skinned,
a people that are feared far and wide,
a nation strong and victorious,
whose land rivers divide. 22
The tribute 23 will be brought to the place where the Lord who commands armies has chosen to reside, on Mount Zion. 24
19:1 Here is a message about Egypt:
Look, the Lord rides on a swift-moving cloud
and approaches Egypt.
The idols of Egypt tremble before him;
the Egyptians lose their courage. 25
19:2 “I will provoke civil strife in Egypt, 26
brothers will fight with each other,
as will neighbors,
cities, and kingdoms. 27
19:3 The Egyptians will panic, 28
and I will confuse their strategy. 29
They will seek guidance from the idols and from the spirits of the dead,
from the pits used to conjure up underworld spirits, and from the magicians. 30
19:4 I will hand Egypt over to a harsh master;
a powerful king will rule over them,”
says the sovereign master, 31 the Lord who commands armies.
19:5 The water of the sea will be dried up,
and the river will dry up and be empty. 32
19:6 The canals 33 will stink; 34
the streams of Egypt will trickle and then dry up;
the bulrushes and reeds will decay,
19:7 along with the plants by the mouth of the river. 35
All the cultivated land near the river
will turn to dust and be blown away. 36
19:8 The fishermen will mourn and lament,
all those who cast a fishhook into the river,
and those who spread out a net on the water’s surface will grieve. 37
19:9 Those who make clothes from combed flax will be embarrassed;
those who weave will turn pale. 38
19:10 Those who make cloth 39 will be demoralized; 40
all the hired workers will be depressed. 41
19:11 The officials of Zoan are nothing but fools; 42
Pharaoh’s wise advisers give stupid advice.
How dare you say to Pharaoh,
“I am one of the sages,
one well-versed in the writings of the ancient kings?” 43
19:12 But where, oh where, are your wise men? 44
Let them tell you, let them find out
what the Lord who commands armies has planned for Egypt.
19:13 The officials of Zoan are fools,
the officials of Memphis 45 are misled;
the rulers 46 of her tribes lead Egypt astray.
19:14 The Lord has made them undiscerning; 47
they lead Egypt astray in all she does,
so that she is like a drunk sliding around in his own vomit. 48
19:15 Egypt will not be able to do a thing,
head or tail, shoots and stalk. 49
Yesaya 27:12-13
Konteks27:12 At that time 50 the Lord will shake the tree, 51 from the Euphrates River 52 to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. 53 27:13 At that time 54 a large 55 trumpet will be blown, and the ones lost 56 in the land of Assyria will come, as well as the refugees in 57 the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. 58
Yesaya 49:20-23
Konteks49:20 Yet the children born during your time of bereavement
will say within your hearing,
‘This place is too cramped for us, 59
make room for us so we can live here.’ 60
49:21 Then you will think to yourself, 61
‘Who bore these children for me?
I was bereaved and barren,
dismissed and divorced. 62
Who raised these children?
Look, I was left all alone;
where did these children come from?’”
49:22 This is what the sovereign Lord says:
“Look I will raise my hand to the nations;
I will raise my signal flag to the peoples.
They will bring your sons in their arms
and carry your daughters on their shoulders.
49:23 Kings will be your children’s 63 guardians;
their princesses will nurse your children. 64
With their faces to the ground they will bow down to you
and they will lick the dirt on 65 your feet.
Then you will recognize that I am the Lord;
those who wait patiently for me are not put to shame.
Yesaya 60:4-12
KonteksThey all gather and come to you –
your sons come from far away
and your daughters are escorted by guardians.
60:5 Then you will look and smile, 67
you will be excited and your heart will swell with pride. 68
For the riches of distant lands 69 will belong to you
and the wealth of nations will come to you.
60:6 Camel caravans will cover your roads, 70
young camels from Midian and Ephah.
All the merchants of Sheba 71 will come,
bringing gold and incense
and singing praises to the Lord. 72
60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 73
They will go up on my altar acceptably, 74
and I will bestow honor on my majestic temple.
60:8 Who are these who float along 75 like a cloud,
who fly like doves to their shelters? 76
60:9 Indeed, the coastlands 77 look eagerly for me,
the large ships 78 are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God, 79
the Holy One of Israel, 80 for he has bestowed honor on you.
60:10 Foreigners will rebuild your walls;
their kings will serve you.
Even though I struck you down in my anger,
I will restore my favor and have compassion on you. 81
60:11 Your gates will remain open at all times;
they will not be shut during the day or at night,
so that the wealth of nations may be delivered,
with their kings leading the way. 82
60:12 Indeed, 83 nations or kingdoms that do not serve you will perish;
such nations will be totally destroyed. 84
Yesaya 66:18-21
Konteks66:18 “I hate their deeds and thoughts! So I am coming 85 to gather all the nations and ethnic groups; 86 they will come and witness my splendor. 66:19 I will perform a mighty act among them 87 and then send some of those who remain to the nations – to Tarshish, Pul, 88 Lud 89 (known for its archers 90 ), Tubal, Javan, 91 and to the distant coastlands 92 that have not heard about me or seen my splendor. They will tell the nations of my splendor. 66:20 They will bring back all your countrymen 93 from all the nations as an offering to the Lord. They will bring them 94 on horses, in chariots, in wagons, on mules, and on camels 95 to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 66:21 And I will choose some of them as priests and Levites,” says the Lord.
Maleakhi 1:11
Konteks1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” 96 says the Lord who rules over all.
Kisah Para Rasul 8:27
Konteks8:27 So 97 he got up 98 and went. There 99 he met 100 an Ethiopian eunuch, 101 a court official of Candace, 102 queen of the Ethiopians, who was in charge of all her treasury. He 103 had come to Jerusalem to worship, 104
Kisah Para Rasul 24:17
Konteks24:17 After several years 105 I came to bring to my people gifts for the poor 106 and to present offerings, 107
Roma 11:11-12
Konteks11:11 I ask then, they did not stumble into an irrevocable fall, 108 did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel 109 jealous. 11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration 110 bring?
Roma 15:16
Konteks15:16 to be a minister of Christ Jesus to the Gentiles. I serve 111 the gospel of God 112 like a priest, so that the Gentiles may become an acceptable offering, 113 sanctified by the Holy Spirit.
Roma 15:1
Konteks15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. 114
Pengkhotbah 1:1
Konteks1:1 The words of the Teacher, 115 the son 116 of David, king 117 in Jerusalem: 118
[68:31] 1 tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).
[68:31] 3 tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).
[72:8] 4 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 5 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
[72:8] 6 tn Heb “the river,” a reference to the Euphrates.
[72:9] 7 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 8 sn As they bow down before him, it will appear that his enemies are licking the dust.
[72:10] 9 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 10 sn Sheba was located in Arabia.
[72:10] 11 sn Seba was located in Africa.
[11:11] 12 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[11:11] 13 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[11:11] 14 tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).
[11:11] 15 tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”
[11:11] 16 tn Heb “the remnant of his people who remain.”
[11:11] 17 sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).
[11:11] 18 tn Or “Ethiopia” (NAB, NRSV, NLT).
[11:11] 19 tn Or “Babylonia” (NIV, NCV, TEV, NLT).
[11:11] 20 tn Or perhaps, “the islands of the sea.”
[18:1] 21 tn Heb “Woe [to] the land of buzzing wings.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[18:1] sn The significance of the qualifying phrase “buzzing wings” is uncertain. Some suggest that the designation points to Cush as a land with many insects. Another possibility is that it refers to the swiftness with which this land’s messengers travel (v. 2a); they move over the sea as swiftly as an insect flies through the air. For a discussion of the options, see J. N. Oswalt, Isaiah (NICOT), 1:359-60.
[18:7] 22 tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.
[18:7] 23 tn The words “the tribute” are repeated here in the translation for clarity.
[18:7] 24 tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”
[19:1] 25 tn Heb “and the heart of Egypt melts within it.”
[19:2] 26 tn Heb I will provoke Egypt against Egypt” (NAB similar).
[19:2] 27 tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena.
[19:3] 28 tn Heb “and the spirit of Egypt will be laid waste in its midst.”
[19:3] 29 tn The verb בָּלַע (bala’, “confuse”) is a homonym of the more common בָּלַע (bala’, “swallow”); see HALOT 135 s.v. I בלע.
[19:3] 30 tn Heb “they will inquire of the idols and of the spirits of the dead and of the ritual pits and of the magicians.” Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19.
[19:4] 31 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[19:5] 32 tn Heb “will dry up and be dry.” Two synonyms are joined for emphasis.
[19:6] 33 tn Heb “rivers” (so KJV, ASV); NAB, CEV “streams”; TEV “channels.”
[19:6] 34 tn The verb form appears as a Hiphil in the Qumran scroll 1QIsaa; the form in MT may be a so-called “mixed form,” reflecting the Hebrew Hiphil stem and the functionally corresponding Aramaic Aphel stem. See HALOT 276 s.v. I זנח.
[19:7] 35 tn Heb “the plants by the river, by the mouth of the river.”
[19:7] 36 tn Heb “will dry up, [being] scattered, and it will vanish.”
[19:8] 37 tn Or perhaps, “will disappear”; cf. TEV “will be useless.”
[19:9] 38 tn BDB 301 s.v. חוֹרִי suggests the meaning “white stuff” for חוֹרִי (khori); the Qumran scroll 1QIsaa has חָוֵרוּ (khaveru), probably a Qal perfect, third plural form of חוּר, (khur, “be white, pale”). See HALOT 299 s.v. I חור. The latter reading is assumed in the translation above.
[19:10] 39 tn Some interpret שָׁתֹתֶיהָ (shatoteha) as “her foundations,” i.e., leaders, nobles. See BDB 1011 s.v. שָׁת. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form שְׁתִיתֶיהָ (shÿtiteha) and translate “her weavers.” See J. N. Oswalt, Isaiah (NICOT), 1:370.
[19:10] 40 tn Heb “crushed.” Emotional distress is the focus of the context (see vv. 8-9, 10b).
[19:10] 41 tn Heb “sad of soul”; cf. NIV, NLT “sick at heart.”
[19:11] 42 tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”
[19:11] 43 tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.
[19:12] 44 tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.
[19:13] 45 tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”
[19:13] 46 tn Heb “the cornerstone.” The singular form should be emended to a plural.
[19:14] 47 tn Heb “the Lord has mixed into her midst a spirit of blindness.”
[19:14] 48 tn Heb “like the going astray of a drunkard in his vomit.”
[19:15] 49 tn Heb “And there will not be for Egypt a deed, which head and tail, shoot and stalk can do.” In 9:14-15 the phrase “head or tail” refers to leaders and prophets, respectively. This interpretation makes good sense in this context, where both leaders and advisers (probably including prophets and diviners) are mentioned (vv. 11-14). Here, as in 9:14, “shoots and stalk” picture a reed, which symbolizes the leadership of the nation in its entirety.
[27:12] 50 tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[27:12] 51 tn Heb “the Lord will beat out.” The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6.
[27:12] 52 tn Heb “the river,” a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name “Euphrates” for “the river” here.
[27:12] 53 sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).
[27:13] 54 tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[27:13] 55 tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”
[27:13] 56 tn Or “the ones perishing.”
[27:13] 57 tn Or “the ones driven into.”
[27:13] 58 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[49:20] 59 tn Heb “me.” The singular is collective.
[49:20] 60 tn Heb “draw near to me so I can dwell.”
[49:21] 61 tn Heb “and you will say in your heart.”
[49:21] 62 tn Or “exiled and thrust away”; NIV “exiled and rejected.”
[49:23] 63 tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).
[49:23] 64 tn Heb “you.” See the preceding note.
[49:23] 65 tn Or “at your feet” (NAB, NIV); NLT “from your feet.”
[60:4] 66 tn Heb “Lift up around your eyes and see!”
[60:5] 67 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
[60:5] 68 tn Heb “and it will tremble and be wide, your heart.”
[60:5] 69 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
[60:6] 70 tn Heb “an abundance of camels will cover you.”
[60:6] 71 tn Heb “all of them, from Sheba.”
[60:6] 72 tn Heb “and they will announce the praises of the Lord.”
[60:7] 73 tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.
[60:7] 74 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).
[60:8] 75 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
[60:8] 76 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
[60:9] 77 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
[60:9] 78 tn Heb “the ships of Tarshish.” See the note at 2:16.
[60:9] 79 tn Heb “to the name of the Lord your God.”
[60:9] 80 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:10] 81 tn Heb “in my favor I will have compassion on you.”
[60:11] 82 tn Or “led in procession.” The participle is passive.
[60:12] 83 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
[60:12] 84 tn The infinitive absolute appears before the finite verb for emphasis.
[66:18] 85 tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).
[66:18] 86 tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”
[66:19] 87 tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).
[66:19] 88 tn Some prefer to read “Put” (i.e., Libya).
[66:19] 89 sn That is, Lydia (in Asia Minor).
[66:19] 90 tn Heb “drawers of the bow” (KJV and ASV both similar).
[66:19] 91 sn Javan is generally identified today as Greece (so NIV, NCV, NLT).
[66:19] 92 tn Or “islands” (NIV).
[66:20] 93 tn Heb “brothers” (so NIV); NCV “fellow Israelites.”
[66:20] 94 tn The words “they will bring them” are supplied in the translation for stylistic reasons.
[66:20] 95 tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.
[1:11] 96 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
[8:27] 97 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
[8:27] 98 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[8:27] 99 tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:27] 100 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
[8:27] 101 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
[8:27] 102 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.
[8:27] sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century
[8:27] 103 tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[8:27] 104 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
[24:17] 105 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
[24:17] 106 tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.
[24:17] 107 tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.
[11:11] 108 tn Grk “that they might fall.”
[11:11] 109 tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.
[11:12] 110 tn Or “full inclusion”; Grk “their fullness.”
[15:16] 111 tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
[15:16] 112 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
[15:16] 113 tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”
[15:1] 114 tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”
[1:1] 115 tn The meaning of קֹהֶלֶת (qohelet) is somewhat puzzling. The verb קָהַל (qahal) means “to assemble, summon” (HALOT 1078-79 s.v. קהל), and is derived from the noun קָהָל (qahal, “assembly”; HALOT 1079-80 s.v. קָהָל). Thus קֹהֶלֶת might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, קֹהֶלֶת is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9-10). Thus, קֹהֶלֶת probably means “the leader of the assembly” or “speaker of the assembly.”(See also the following study note.) Rabbinic literature treats קֹהֶלֶת as a traditional surname for Solomon, that is, “Qoheleth,” relating it to the noun קָהָל. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): “Why was his name called Qoheleth [קֹהֶלֶת]? Because his words were proclaimed in public meeting [קָהַל], as it is written (1 Kgs 8:1).” The LXX rendered it ἐκκλησιαστής (ekklhsiasths, “member of the assembly,” LSJ 509), as was the custom of relating Greek ἐκκλησία (ekklhsia, “assembly”) to Hebrew קָהָל. The book’s English title, “Ecclesiastes,” is simply a transliteration of the Greek term from the LXX. Symmachus’ παροιμιαστής (paroimiasths, “author of proverbs,” LSJ 1342 s.v.) is not a translation of קֹהֶלֶת but refers to his authorship of many proverbs (Eccl 12:9-10). In terms of the participial form, קֹהֶלֶת is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Substantival participles often designate the title or profession of an individual: כֹּהֵן (kohen), “priest”; רֹזֵן (rozen), “ruler”; שֹׁטֵר (shoter), “officer”; נֹקֵד (noqed), “sheep-breeder”; שֹׁפֵט (shofet), “judge”; יֹצֵר (yotser), “potter”; כֹּרֵם (korem), “vine-dresser”; יֹגֵב (yogev), “farmer”; שׁוֹעֵר (sho’er), “gate-keeper”; צוֹרֵף (tsoref), “smelter”; and רֹפֵא (rofe’), “doctor” (IBHS 614-15 §37.2a). In terms of its feminine ending with a male referent, Joüon 1:266-67 §89.b suggests that it is intensive, e.g., מוֹדַעַת (moda’at) “close relative” from מוֹדָע (moda’) “kinsman.” The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat “a great narrator” from rawi “narrator” (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So קֹהֶלֶת may mean “the leader/teacher of the assembly” from the noun קָהָל. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., סֹפֶרֶת (soferet), “scribe”; פֹּכֶרֶת (pokheret), “gazelle-catcher”; פֶּחָה (pekhah), “provincial governor”; and פְּרָעוֹת (pÿra’ot), “princes” (GKC 393 §122.r). Occasionally, a professional name later became a personal name, e.g., the title סֹפֶרֶת (“scribe”) became the name “Sophereth” (Ezra 2:55; Neh 7:57), פֹּכֶרֶת (“gazelle-catcher”) became “Pokereth” (Ezra 2:57; Neh 7:59), and perhaps קֹהֶלֶת (“assembler”) became the surname “Qoheleth” (HALOT 926 s.v. פֹּכֶרֶת הַצְּבָיִים). Many translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt), “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB), “the Teacher” (NIV, NRSV), “the Leader of the Assembly” (NIV margin), “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).
[1:1] sn The verbal root קהל means “to assemble; to summon” (HALOT 1078-79 s.v. קהל). It is used of assembling or summoning various groups of people: “all Israel” (1 Chr 13:5; 15:3), “the elders of Israel” (1 Kgs 8:1; 2 Chr 5:2), all the elders of their tribes” (Deut 31:28), “all the princes of Israel” (1 Chr 28:1), “your tribes” (Deut 31:28), “all the house of Judah” (1 Kgs 12:21; 2 Chr 11:1), “the people” (Deut 4:10; 31:12), “the whole congregation” (Lev 8:3; Num 1:18; 16:19; 20:8), “all the congregation of the sons of Israel” (Exod 35:1; Num 8:9), “the assembly” (Num 10:7; 20:10), and “your assembly” (Ezek 38:13). The verb is often used in reference to summoning/assembling people for a religious occasion (Exod 35:1; Lev 8:3-4; Num 8:9; Deut 4:10; Josh 18:1; 22:12; 1 Kgs 8:1; 2 Chr 5:2-3), a political occasion (2 Sam 20:14), a military occasion (Judg 20:11; 2 Chr 11:1), or a judicial occasion (Job 11:10). The Hiphil stem is used to describe the action of the leader (usually a single individual who possesses/commands authority) summoning the people, e.g., Moses (Exod 35:1; Lev 8:3; Num 20:10), Moses and Aaron (Num 1:18), Korah (Num 16:19), King David (1 Chr 13:5; 15:3; 28:1), King Solomon (1 Kgs 8:1; 12:21; 2 Chr 5:2), and King Rehoboam (2 Chr 11:1). In almost every case, he who assembles the people is a person invested with authority; he makes a public proclamation or leads the nation in an important action. The Niphal stem is most often used to describe the people assembling at the direction of the leader (e.g., Lev 8:4; Josh 18:1; 22:12; 1 Kgs 8:2; 2 Chr 5:3). The root קהל is a denominative derived from the noun קָהָל (qahal, “assembly, contingent”; HALOT 1079-80 s.v. קָהָל). The noun has numerous referents: the congregated nation as a whole in the wilderness, assembled for ceremonies and instruction (Exod 16:3; Lev 4:13, 21; 16:17, 33; Num 10:7; 14:5; 15:15; 16:3; 17:12; 19:20; 20:4, 6, 10, 12; Deut 9:10; 10:4; 18:16); the congregation of Israel assembled for divine worship (Pss 22:23, 26; 26:5; 35:18; 40:10; 107:32; 149:1; Lam 1:10); the postexilic community assembled to hear the Torah and instruction (Neh 13:1); a military contingent assembled for warfare (Num 16:3; 20:4; Judg 20:2; 21:5, 8; 1 Sam 17:47; 2 Chr 28:14); people summoned to court (Ezek 16:40; 23:46-47); judicial authorities (Jer 26:17; Prov 5:14; 26:26; Sir 7:7). The term is often used as a designation for Israel: “the assembly of Israel” (Lev 16:17; Deut 31:30; Josh 8:35; 1 Kgs 8:14, 22, 55; 12:3; 2 Chr 6:3, 12-13; Sir 50:13, 20), “the assembly of the congregation” (Exod 12:6); “the assembly of the congregation of the sons of Israel” (Num 14:5), and “the assembly of God” (Neh 13:1). The related noun קְהִלָּה (qÿhillah) means “assembly, community” (HALOT 1080 s.v. קְהִלָּה), e.g., in the idiom נָתַן קְהִלָּה (natan qÿhillah) “to hold an assembly”: “I called a great assembly to deal with them” (Neh 5:7).
[1:1] 116 tn Heb “son of David” or “a son of David.”
[1:1] 117 sn While 1:1 says only “king in Jerusalem” (מֶלֶךְ בִּירוּשָׁלָםִ, melekh birushalayim), 1:12 adds “king over Israel in Jerusalem” (בִּירוּשָׁלָםִ מֶלֶךְ עַל־יִשְׂרָאֵל, melekh ’al-yisra’el birushalayim). The LXX adds “Israel” in 1:1 to harmonize with 1:12; however, the MT makes sense as it stands. Apart from David, only Solomon was “king over Israel in Jerusalem” – unless the term “Israel” (יִשְׂרָאֵל, yisra’el) in 1:12 is used for Judah or the postexilic community. Solomon would fit the description of the author of this book, who is characterized by great wisdom (1:13, 16), great wealth (2:8), numerous servants (2:7), great projects (2:4-6), and the collection, editing and writings of many proverbs (12:9-10). All of this generally suggests Solomonic authorship. However, many scholars deny Solomonic authorship on the basis of linguistic and historical arguments.
[1:1] 118 sn The form of the title is typical: (1) “the words of [the writer],” (2) his family name or name of his father, and (3) his social/political position in Israel (e.g., Prov 22:17; 24:23; 30:1; 31:1). Sometimes, the writer’s qualifications are given in the introduction to an OT book (e.g., Jer 1:1; Amos 1:1). Qoheleth lists his qualifications at the end of the book (12:9-12).
[1:1] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
