Pengkhotbah 6:12

6:12 For no one knows what is best for a person during his life ¹  –

during the few days of his fleeting life –

for ²  they pass away ³  like a shadow.

Nor can anyone tell him what the future will hold for him on earth. ⁴ 

Kejadian 5:3-31

5:3 When ⁵  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived ⁶  after he became the father of Seth was 800 years; during this time he had ⁷  other ⁸  sons and daughters. 5:5 The entire lifetime ⁹  of Adam was 930 years, and then he died. ¹⁰ 

5:6 When Seth had lived 105 years, he became the father ¹¹  of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had ¹²  other ¹³  sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.

5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.

5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.

5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.

5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.

5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God ¹⁴  for 300 years, ¹⁵  and he had other ¹⁶  sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared ¹⁷  because God took ¹⁸  him away.

5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ¹⁹  sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.

5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, ²⁰  saying, “This one will bring us comfort ²¹  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other ²²  sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.

Kejadian 11:20-32

11:20 When Reu had lived 32 years, he became the father of Serug. 11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.

11:22 When Serug had lived 30 years, he became the father of Nahor. 11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.

11:24 When Nahor had lived 29 years, he became the father of Terah. 11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.

11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.

The Record of Terah

11:27 This is the account of Terah.

Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 11:28 Haran died in the land of his birth, in Ur of the Chaldeans, ²³  while his father Terah was still alive. ²⁴  11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ²⁵  and the name of Nahor’s wife was Milcah; ²⁶  she was the daughter of Haran, the father of both Milcah and Iscah. 11:30 But Sarai was barren; she had no children.

11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 11:32 The lifetime ²⁷  of Terah was 205 years, and he ²⁸  died in Haran.

Kejadian 36:9-19

36:9 This is the account of Esau, the father ²⁹  of the Edomites, in the hill country of Seir.

36:10 These were the names of Esau’s sons:

Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Basemath.

36:11 The sons of Eliphaz were:

Teman, Omar, Zepho, Gatam, and Kenaz.

36:12 Timna, a concubine of Esau’s son Eliphaz, bore Amalek to Eliphaz. These were the sons ³⁰  of Esau’s wife Adah.

36:13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons ³¹  of Esau’s wife Basemath.

36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter ³²  of Zibeon: She bore Jeush, Jalam, and Korah to Esau.

36:15 These were the chiefs ³³  among the descendants ³⁴  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz, 36:16 chief Korah, ³⁵  chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons ³⁶  of Adah.

36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons ³⁷  of Esau’s wife Basemath.

36:18 These were the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah.

36:19 These were the sons of Esau (also known as Edom), and these were their chiefs.

Kejadian 47:9

47:9 Jacob said to Pharaoh, “All ³⁸  the years of my travels ³⁹  are 130. All ⁴⁰  the years of my life have been few and painful; ⁴¹  the years of my travels are not as long as those of my ancestors.” ⁴² 

Keluaran 1:6-7

1:6 and in time ⁴³  Joseph ⁴⁴  and his brothers and all that generation died. 1:7 The Israelites, ⁴⁵  however, ⁴⁶  were fruitful, increased greatly, multiplied, and became extremely strong, ⁴⁷  so that the land was filled with them.

Keluaran 6:16-27

6:16 Now these are the names of the sons of Levi, according to their records: ⁴⁸  Gershon, Kohath, and Merari. (The length of Levi’s life was 137 years.)

6:17 The sons of Gershon, by their families, were Libni and Shimei.

6:18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. (The length of Kohath’s life was 133 years.)

6:19 The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records.

6:20 Amram married ⁴⁹  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

6:21 The sons of Izhar were Korah, Nepheg, and Zikri.

6:22 The sons of Uzziel were Mishael, Elzaphan, and Sithri.

6:23 Aaron married Elisheba, the daughter of Amminadab and sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar.

6:24 The sons of Korah were Assir, Elkanah, and Abiasaph. These were the Korahite clans.

6:25 Now Eleazar son of Aaron married one of the daughters of Putiel and she bore him Phinehas.

These are the heads of the fathers’ households ⁵⁰  of Levi according to their clans.

6:26 It was the same Aaron and Moses to whom the Lord said, “Bring the Israelites out of the land of Egypt by their regiments.” ⁵¹  6:27 They were the men who were speaking to Pharaoh king of Egypt, in order to bring the Israelites out of Egypt. It was the same Moses and Aaron.

Mazmur 89:47-48

89:47 Take note of my brief lifespan! ⁵² 

Why do you make all people so mortal? ⁵³ 

89:48 No man can live on without experiencing death,

or deliver his life from the power of Sheol. ⁵⁴  (Selah)

Mazmur 90:9-10

90:9 Yes, ⁵⁵  throughout all our days we experience your raging fury; ⁵⁶ 

the years of our lives pass quickly, like a sigh. ⁵⁷ 

90:10 The days of our lives add up to seventy years, ⁵⁸ 

or eighty, if one is especially strong. ⁵⁹ 

But even one’s best years are marred by trouble and oppression. ⁶⁰ 

Yes, ⁶¹  they pass quickly ⁶²  and we fly away. ⁶³ 

Zakharia 1:5

1:5 “As for your ancestors, where are they? And did the prophets live forever?

[6:12]  ¹ tn Heb “For who knows what is good for a man in life?” The rhetorical question (“For who knows…?”) is a negative affirmation, expecting a negative answer: “For no one knows…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.

[6:12]  ² tn The vav prefixed to וְיַעֲשֵׂם (vÿya’asem, conjunction + Qal imperfect 3rd person masculine singular from עָשַׂה, ’asah, “to do” + 3rd person masculine plural suffix) functions in an explanatory or epexegetical sense (“For …”).

[6:12]  ³ tn The 3rd person masculine plural suffix on the verb וְיַעֲשֵׂם (vÿya’asem, conjunction + Qal imperfect 3rd person masculine singular from ָָעשַׂה, ’asah, “to do” + 3rd person masculine plural suffix) refers to מִסְפַּר יְמֵי־חַיֵּי הֶבְלוֹ (mispar yÿme-khayye hevlo, “the few days of his fleeting life”). The suffix may be taken as an objective genitive: “he spends them [i.e., the days of his life] like a shadow” (HALOT 891 s.v. I ָָעשַׂה 8) or as a subjective genitive: “they [i.e., the days of his life] pass like a shadow” (BDB 795 s.v. ָָעשַׂה II.11).

[6:12]  ⁴ tn Heb “Who can tell the man what shall be after him under the sun?” The rhetorical question (“For who can tell him…?”) is a negative affirmation, expecting a negative answer: “For no one can tell him…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.

[5:3]  ⁵ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[5:4]  ⁶ tn Heb “The days of Adam.”

[5:4]  ⁷ tn Heb “he fathered.”

[5:4]  ⁸ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:5]  ⁹ tn Heb “all the days of Adam which he lived”

[5:5]  ¹⁰ sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

[5:6]  ¹¹ tn Heb “he fathered.”

[5:7]  ¹² tn Heb “he fathered.”

[5:7]  ¹³ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ¹⁴ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ¹⁵ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ¹⁶ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ¹⁷ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ¹⁸ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[5:26]  ¹⁹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:29]  ²⁰ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ²¹ tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[5:30]  ²² tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[11:28]  ²³ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[11:28]  ²⁴ tn Heb “upon the face of Terah his father.”

[11:29]  ²⁵ sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

[11:29]  ²⁶ sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

[11:32]  ²⁷ tn Heb “And the days of Terah were.”

[11:32]  ²⁸ tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.

[36:9]  ²⁹ sn The term father in genealogical records needs to be carefully defined. It can refer to a literal father, a grandfather, a political overlord, or a founder.

[36:12]  ³⁰ tn Or “grandsons” (NIV); “descendants” (NEB).

[36:13]  ³¹ tn Or “grandsons” (NIV); “descendants” (NEB).

[36:14]  ³² tn Heb “daughter,” but see Gen 36:24-25.

[36:15]  ³³ tn Or “clan leaders” (so also throughout this chapter).

[36:15]  ³⁴ tn Or “sons.”

[36:16]  ³⁵ tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).

[36:16]  ³⁶ tn Or “grandsons” (NIV); “descendants” (NEB).

[36:17]  ³⁷ tn Or “grandsons” (NIV); “descendants” (NEB).

[47:9]  ³⁸ tn Heb “the days of.”

[47:9]  ³⁹ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ⁴⁰ tn Heb “the days of.”

[47:9]  ⁴¹ tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ⁴² tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[1:6]  ⁴³ tn The text simply uses the vav (ו) consecutive with the preterite, “and Joseph died.” While this construction shows sequence with the preceding verse, it does not require that the death follow directly the report of that verse. In fact, readers know from the record in Genesis that the death of Joseph occurred after a good number of years. The statement assumes the passage of time in the natural course of events.

[1:6]  ⁴⁴ tn The verse has a singular verb, “and Joseph died, and all his brothers, and all that generation.” Typical of Hebrew style the verb need only agree with the first of a compound subject.

[1:6]  sn Since the deaths of “Joseph and his brothers and all that generation” were common knowledge, their mention must serve some rhetorical purpose. In contrast to the flourishing of Israel, there is death. This theme will appear again: In spite of death in Egypt, the nation flourishes.

[1:7]  ⁴⁵ tn Heb “the sons of Israel.”

[1:7]  ⁴⁶ tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.

[1:7]  ⁴⁷ tn Using מְאֹד (mÿ’od) twice intensifies the idea of their becoming strong (see GKC 431-32 §133.k).

[1:7]  sn The text is clearly going out of its way to say that the people of Israel flourished in Egypt. The verbs פָּרָה (parah, “be fruitful”), שָׁרַץ (sharats, “swarm, teem”), רָבָה (ravah, “multiply”), and עָצַם (’atsam, “be strong, mighty”) form a literary link to the creation account in Genesis. The text describes Israel’s prosperity in the terms of God’s original command to be fruitful and multiply and fill the earth, to show that their prosperity was by divine blessing and in compliance with the will of God. The commission for the creation to fill the earth and subdue it would now begin to materialize through the seed of Abraham.

[6:16]  ⁴⁸ tn Or “generations.”

[6:20]  ⁴⁹ tn Heb “took for a wife” (also in vv. 23, 25).

[6:25]  ⁵⁰ tn Heb “heads of the fathers” is taken as an abbreviation for the description of “households” in v. 14.

[6:26]  ⁵¹ tn Or “by their hosts” or “by their armies.” Often translated “hosts” (ASV, NASB) or “armies” (KJV), צְבָאוֹת (tsÿva’ot) is a military term that portrays the people of God in battle array. In contemporary English, “regiment” is perhaps more easily understood as a force for battle than “company” (cf. NAB, NRSV) or “division” (NIV, NCV, NLT), both of which can have commercial associations. The term also implies an orderly departure.

[89:47]  ⁵² tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).

[89:47]  ⁵³ tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).

[89:48]  ⁵⁴ tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”

[90:9]  ⁵⁵ tn Or “for.”

[90:9]  ⁵⁶ tn Heb “all our days pass by in your anger.”

[90:9]  ⁵⁷ tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”

[90:10]  ⁵⁸ tn Heb “the days of our years, in them [are] seventy years.”

[90:10]  ⁵⁹ tn Heb “or if [there is] strength, eighty years.”

[90:10]  ⁶⁰ tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רהב (“to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).

[90:10]  ⁶¹ tn or “for.”

[90:10]  ⁶² tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.

[90:10]  ⁶³ sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).