Kisah Para Rasul 1:18

1:18 (Now this man Judas ¹  acquired a field with the reward of his unjust deed, ²  and falling headfirst ³  he burst open in the middle and all his intestines ⁴  gushed out.

Ulangan 7:26

7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath ⁵  along with it. ⁶  You must absolutely detest ⁷  and abhor it, ⁸  for it is an object of divine wrath.

Yosua 7:24-25

7:24 Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, ox, donkey, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster. ⁹  7:25 Joshua said, “Why have you brought disaster ¹⁰  on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) ¹¹ 

Yosua 7:2

7:2 Joshua sent men from Jericho ¹²  to Ai (which is located near Beth Aven, east of Bethel ¹³ ) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai.

Kisah Para Rasul 5:26-27

5:26 Then the commander ¹⁴  of the temple guard ¹⁵  went with the officers ¹⁶  and brought the apostles ¹⁷  without the use of force ¹⁸  (for they were afraid of being stoned by the people). ¹⁹ 

5:27 When they had brought them, they stood them before the council, ²⁰  and the high priest questioned ²¹  them,

Daniel 5:17

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ²²  interpretation.

Habakuk 2:9-10

2:9 The one who builds his house by unjust gain is as good as dead. ²³ 

He does this so he can build his nest way up high

and escape the clutches of disaster. ²⁴ 

2:10 Your schemes will bring shame to your house.

Because you destroyed many nations, you will self-destruct. ²⁵ 

Zakharia 5:4

5:4 “I will send it out,” says the Lord who rules over all, “and it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.”

Matius 27:3-5

Judas’ Suicide

27:3 Now when ²⁶  Judas, who had betrayed him, saw that Jesus ²⁷  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So ²⁸  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

Matius 27:1

Jesus Brought Before Pilate

27:1 When ²⁹  it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.

Titus 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ³⁰  so that he will be able to give exhortation in such healthy teaching ³¹  and correct those who speak against it.

Yakobus 5:3

5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! ³² 

Yakobus 5:2

5:2 Your riches have rotted and your clothing has become moth-eaten.

Pengkhotbah 2:14-17

2:14 The wise man can see where he is going, ³³  but the fool walks in darkness.

Yet I also realized that the same fate ³⁴  happens to them both. ³⁵ 

2:15 So I thought to myself, “The fate of the fool will happen even to me! ³⁶ 

Then what did I gain by becoming so excessively ³⁷  wise?” ³⁸ 

So I lamented to myself, ³⁹ 

“The benefits of wisdom ⁴⁰  are ultimately ⁴¹  meaningless!”

2:16 For the wise man, like ⁴²  the fool, will not be remembered for very long, ⁴³ 

because ⁴⁴  in the days to come, both will already have been forgotten. ⁴⁵ 

Alas, ⁴⁶  the wise man dies – just like ⁴⁷  the fool!

2:17 So I loathed ⁴⁸  life ⁴⁹  because what

happens ⁵⁰  on earth ⁵¹  seems awful to me;

for all the benefits of wisdom ⁵²  are futile – like chasing the wind.

Wahyu 18:15

18:15 The merchants who sold ⁵³  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ⁵⁴  and mourn,

[1:18]  ¹ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ² tn Traditionally, “with the reward of his wickedness.”

[1:18]  ³ tn Traditionally, “falling headlong.”

[1:18]  ⁴ tn Or “all his bowels.”

[7:26]  ⁵ tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.

[7:26]  sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.

[7:26]  ⁶ tn Or “like it is.”

[7:26]  ⁷ tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).

[7:26]  ⁸ tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.

[7:24]  ⁹ tn Or “Trouble” The name is “Achor” in Hebrew, which means “disaster” or “trouble” (also in v. 26).

[7:25]  ¹⁰ tn Or “trouble.” The word is “achor” in Hebrew (also in the following clause).

[7:25]  ¹¹ tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.

[7:2]  ¹² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[7:2]  ¹³ map For the location of Bethel see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[5:26]  ¹⁴ tn Or “captain.”

[5:26]  ¹⁵ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹⁷ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹⁸ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹⁹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ²⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ²¹ tn Or “interrogated,” “asked.”

[5:17]  ²² tn Or “the.”

[2:9]  ²³ tn Heb “Woe [to] the one who profits unjustly by evil unjust gain for his house.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

[2:9]  ²⁴ tn Heb “to place his nest in the heights in order to escape from the hand of disaster.”

[2:9]  sn Here the Babylonians are compared to a bird, perhaps an eagle, that builds its nest in an inaccessible high place where predators cannot reach it.

[2:10]  ²⁵ tn Heb “you planned shame for your house, cutting off many nations, and sinning [against] your life.”

[27:3]  ²⁶ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:5]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[27:1]  ²⁹ tn Here δέ (de) has not been translated.

[1:9]  ³⁰ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ³¹ tn Grk “the healthy teaching” (referring to what was just mentioned).

[5:3]  ³² tn Or “hoarded up treasure for the last days”; Grk “in the last days.”

[2:14]  ³³ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ³⁴ sn The common fate to which Qoheleth refers is death.

[2:14]  ³⁵ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

[2:15]  ³⁶ tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.

[2:15]  ³⁷ tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.

[2:15]  ³⁸ tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

[2:15]  ³⁹ tn Heb “So I said in my heart.”

[2:15]  ⁴⁰ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ⁴¹ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:16]  ⁴² tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8; see HALOT 839 s.v. עִם 2). When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16; see BDB 767–68 s.v. עִם 1.e).

[2:16]  ⁴³ tn As HALOT 798–99 s.v. עוֹלָם and BDB 762-64 s.v. עוֹלָם note, עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time; duration,” (2) unlimited time: “eternal; eternity,” (3) future time: “things to come,” and (4) past time: “a long time back,” that is, the dark age of prehistory. The context here suggests the nuance “a long time.”

[2:16]  ⁴⁴ tn The preposition בְּ (bet) on בְּשֶׁכְּבָר (bÿshekkÿvar, the adverb כְּבָר [kÿvar,“already”] + relative pronoun שֶׁ [she] + preposition בְּ) is probably best classified as causal: “Because…already.”

[2:16]  ⁴⁵ tn The verb נִשְׁכָּח (nishkakh) is a future perfect – it describes an event that is portrayed as a past event from the perspective of the future: “they will have been forgotten.” The emphasis of the past perfect is not simply that the future generations will begin to forget him, but that he will already have been forgotten long ago in the past by the time of those future generations. This past perfect situation is brought out by the emphatic use of the temporal adverb כְּבָר (kÿvar) “already” (HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר); see, e.g., Eccl 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7.

[2:16]  ⁴⁶ tn The particle אֵיךְ (’ekh, “Alas!”) is an exclamation of lamentation and mourning (e.g., 2 Sam 1:19; Isa 14:4, 12; Jer 2:21; 9:18; Ezek 26:17; Mic 2:4); see HALOT 39 s.v. אֵיךְ 5; BDB 32 s.v. אֵיךְ 2; also E. W. Bullinger, Figures of Speech, 955.

[2:16]  ⁴⁷ tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8); see HALOT 839 s.v. עִם 2. When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Ps 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16); see BDB 767–68 s.v. עִם 1.e.

[2:17]  ⁴⁸ tn Or “I hated.”

[2:17]  ⁴⁹ tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.

[2:17]  ⁵⁰ tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.

[2:17]  ⁵¹ tn Heb “under the sun.”

[2:17]  ⁵² tn Heb “all,” referring here to the relative advantage of wisdom.

[18:15]  ⁵³ tn Grk “the merchants [sellers] of these things.”

[18:15]  ⁵⁴ tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.