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Mazmur 8:4

Konteks

8:4 Of what importance is the human race, 1  that you should notice 2  them?

Of what importance is mankind, 3  that you should pay attention to them, 4 

Amsal 24:16

Konteks

24:16 Although 5  a righteous person may fall seven times, he gets up again,

but the wicked will be brought down 6  by calamity.

Pengkhotbah 7:26

Konteks

7:26 I discovered this: 7 

More bitter than death is the kind of 8  woman 9  who is like a hunter’s snare; 10 

her heart is like a hunter’s net and her hands are like prison chains.

The man who pleases God escapes her,

but the sinner is captured by her.

Lukas 21:34

Konteks
Be Ready!

21:34 “But be on your guard 11  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 12 

Lukas 21:1

Konteks
The Widow’s Offering

21:1 Jesus 13  looked up 14  and saw the rich putting their gifts into the offering box. 15 

Kolose 1:11-12

Konteks
1:11 being strengthened with all power according to his glorious might for the display of 16  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share 17  in the saints’ 18  inheritance in the light.

Kolose 1:1

Konteks
Salutation

1:1 From Paul, 19  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 4:7

Konteks
Labor Motivated by Greed

4:7 So 20  I again considered 21  another 22  futile thing on earth: 23 

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[8:4]  1 tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’enosh, “man”) is used here in a collective sense and refers to the human race.

[8:4]  2 tn Heb “remember him.”

[8:4]  3 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

[8:4]  4 tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.

[24:16]  5 tn The clause beginning with כִּי (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (“although”). Its verb then receives a modal nuance of possibility. The apodosis is then “and he rises up,” which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).

[24:16]  sn The righteous may suffer adversity or misfortune any number of times – seven times here – but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140).

[24:16]  6 tn The verb could be translated with an English present tense (“are brought down,” so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.

[7:26]  7 tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[7:26]  8 tn The phrase “kind of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “woman”).

[7:26]  9 tn The article on הָאִשָּׁה (haishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).

[7:26]  10 tn Heb “is snares.” The plural form מְצוֹדִים (mÿtsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26).

[21:34]  11 tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  12 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[21:1]  13 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  14 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  15 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[1:11]  16 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  17 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  18 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  19 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:7]  20 tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again…”; (2) consequence of preceding statement: “So I observed again…”; or (3) continuation of preceding statement: “And I observed again….”

[4:7]  21 tn Heb “I turned and I saw…”; or “I again considered.” The Hebrew phrase וָאֶרְאֶהוְשַׁבְתִּי (vÿshavtivaereh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb שׁוּב (shuv, “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב, “to turn”) to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, raah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider….” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered …” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider…”). See IBHS 554-55 §33.3.1a.

[4:7]  22 tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:7]  23 tn Heb “under the sun.”



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