1 Korintus 3:17

3:17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.

1 Korintus 3:1

Immaturity and Self-deception

3:1 So, brothers and sisters, ¹  I could not speak to you as spiritual people, but instead as people of the flesh, ²  as infants in Christ.

Titus 1:10

1:10 For there are many ³  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁴ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵ 

Pengkhotbah 2:10-12

2:10 I did not restrain myself from getting whatever I wanted; ⁶ 

I did not deny myself anything that would bring me pleasure. ⁷ 

So all my accomplishments gave me joy; ⁸ 

this was my reward for all my effort. ⁹ 

2:11 Yet when I reflected on everything I had accomplished ¹⁰ 

and on all the effort that I had expended to accomplish it, ¹¹ 

I concluded: ¹²  “All these ¹³  achievements and possessions ¹⁴  are ultimately ¹⁵  profitless ¹⁶  –

like chasing the wind!

There is nothing gained ¹⁷  from them ¹⁸  on earth.” ¹⁹ 

Wisdom is Better than Folly

2:12 Next, I decided to consider ²⁰  wisdom, as well as foolish behavior and ideas. ²¹ 

For what more can the king’s successor do than what the king ²²  has already done?

[3:1]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[3:1]  ² tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).

[1:10]  ³ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁴ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:2]  ⁵ tn Grk “before eternal ages.”

[2:10]  ⁶ tn Heb “all which my eyes asked for, I did not withhold from them.”

[2:10]  ⁷ tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.

[2:10]  ⁸ tn Heb “So my heart was joyful from all my toil.”

[2:10]  ⁹ tn Heb “and this was my portion from all my toil.”

[2:11]  ¹⁰ tn Heb “all my works that my hands had done.”

[2:11]  ¹¹ tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (’amal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.

[2:11]  ¹² tn Heb “Behold!”

[2:11]  ¹³ tn The term הַכֹּל (hakkol, “everything” or “all”) must be qualified and limited in reference to the topic that is dealt with in 2:4-11. This is an example of synecdoche of general for the specific; the general term “all” is used only in reference to the topic at hand. This is clear from the repetition of כֹּל (kol, “everything”) and (“all these things”) in 2:11.

[2:11]  ¹⁴ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

[2:11]  ¹⁵ tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ¹⁶ tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.

[2:11]  ¹⁷ tn The noun יִתְרוֹן (yitron, “profit”) has a two-fold range of meanings: (1) “what comes of [something]; result” (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) “profit; advantage” (Eccl 2:13; 10:11); see HALOT 452–53 s.v. יִתְרוֹי. It is derived from the noun יֶתֶר (yeter, “what is left behind; remainder”; HALOT 452 s.v. I יֶתֶר). The related verb יָתַר (yatar) denotes “to be left over; to survive” (Niphal) and “to have left over” (Hiphil); see HALOT 451–52 s.v. יתר. When used literally, יִתְרוֹן refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man’s labor due to death.

[2:11]  ¹⁸ tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ¹⁹ tn Heb “under the sun.”

[2:12]  ²⁰ tn Heb “and I turned to see.”

[2:12]  ²¹ sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.

[2:12]  ²² tc The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd person masculine plural from עָשַׂה [’asah] + 3rd person masculine singular suffix). However, many medieval Hebrew mss read עָשָׂהוּ (’asahu, “he has done”; Qal perfect 3rd person masculine singular from עָשַׂה), reflected in the LXX and Syriac. The error was caused by dittography (ו, vav, written twice) or by orthographic confusion between ו and ה (hey) in הוו (confused as והוו) at the end of 2:12 and beginning of 2:13. The 3rd person masculine singular referent of עָשׂוּהוּ “what he has done” is the king, that is, Qoheleth himself. The referent (the king) has been specified in the translation for clarity.