1 Raja-raja 10:5-7

10:5 the food in his banquet hall, ¹  his servants and attendants, ²  their robes, his cupbearers, and his burnt offerings which he presented in the Lord’s temple, she was amazed. ³  10:6 She said to the king, “The report I heard in my own country about your wise sayings and insight ⁴  was true! 10:7 I did not believe these things until I came and saw them with my own eyes. Indeed, I didn’t hear even half the story! ⁵  Your wisdom and wealth ⁶  surpass what was reported to me.

1 Raja-raja 10:2

10:2 She arrived in Jerusalem ⁷  with a great display of pomp, ⁸  bringing with her camels carrying spices, ⁹  a very large quantity of gold, and precious gems. She visited Solomon and discussed with him everything that was on her mind.

1 Raja-raja 9:4-6

9:4 You must serve me with integrity and sincerity, just as your father David did. Do everything I commanded and obey my rules and regulations. ¹⁰  9:5 Then I will allow your dynasty to rule over Israel permanently, ¹¹  just as I promised your father David, ‘You will not fail to have a successor on the throne of Israel.’ ¹² 

9:6 “But if you or your sons ever turn away from me, fail to obey the regulations and rules I instructed you to keep, ¹³  and decide to serve and worship other gods, ¹⁴ 

1 Raja-raja 9:20-22

9:20 Now several non-Israelite peoples were left in the land after the conquest of Joshua, including the Amorites, Hittites, Perizzites, Hivites, and Jebusites. ¹⁵  9:21 Their descendants remained in the land (the Israelites were unable to wipe them out completely). Solomon conscripted them for his work crews, and they continue in that role to this very day. ¹⁶  9:22 Solomon did not assign Israelites to these work crews; ¹⁷  the Israelites served as his soldiers, attendants, officers, charioteers, and commanders of his chariot forces. ¹⁸ 

1 Raja-raja 9:1

The Lord Gives Solomon a Promise and a Warning

9:1 After Solomon finished building the Lord’s temple, the royal palace, and all the other construction projects he had planned, ¹⁹ 

Titus 2:9-10

2:9 Slaves ²⁰  are to be subject to their own masters in everything, ²¹  to do what is wanted and not talk back, 2:10 not pilfering, but showing all good faith, ²²  in order to bring credit to ²³  the teaching of God our Savior in everything.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁴  sound teaching.

Pengkhotbah 3:2-5

3:2 A time to be born, ²⁵  and a time to die; ²⁶ 

a time to plant, and a time to uproot what was planted;

3:3 A time to kill, and a time to heal;

a time to break down, and a time to build up;

3:4 A time to weep, and a time to laugh;

a time to mourn, and a time to dance.

3:5 A time to throw away stones, and a time to gather stones;

a time to embrace, and a time to refrain from embracing;

[10:5]  ¹ tn Heb “the food on his table.”

[10:5]  ² tn Heb “the seating of his servants and the standing of his attendants.”

[10:5]  ³ tn Heb “there was no breath still in her.”

[10:6]  ⁴ tn Heb “about your words [or perhaps, “deeds”] and your wisdom.”

[10:7]  ⁵ tn Heb “the half was not told to me.”

[10:7]  ⁶ tn Heb “good.”

[10:2]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:2]  ⁸ tn Heb “with very great strength.” The Hebrew term חַיִל (khayil, “strength”) may refer here to the size of her retinue (cf. NAB, NASB, NIV, NRSV) or to the great wealth she brought with her.

[10:2]  ⁹ tn Or “balsam oil.”

[9:4]  ¹⁰ tn Heb “As for you, if you walk before me, as David your father walked, in integrity of heart and in uprightness, by doing all which I commanded you, [and] you keep my rules and my regulations.” Verse 4 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 5.

[9:5]  ¹¹ tn Heb “I will establish the throne of your kingdom over Israel forever.”

[9:5]  ¹² tn Heb “there will not be cut off from you a man from upon the throne of Israel.”

[9:6]  ¹³ tn Heb “which I placed before you.”

[9:6]  ¹⁴ tn Heb “and walk and serve other gods and bow down to them.”

[9:20]  ¹⁵ tn Heb “all the people who were left from the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not from the sons of Israel.”

[9:21]  ¹⁶ tn Heb “their sons who were left after them in the land, whom the sons of Israel were unable to wipe out, and Solomon raised them up for a crew of labor to this day.”

[9:22]  ¹⁷ sn These work crews. The work crews referred to here must be different than the temporary crews described in 5:13-16.

[9:22]  ¹⁸ tn Heb “officers of his chariots and his horses.”

[9:1]  ¹⁹ tn Heb “and all the desire of Solomon which he wanted to do.”

[2:9]  ²⁰ tn See the note on the word “slave” in 1:1.

[2:9]  ²¹ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:10]  ²² tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ²³ tn Or “adorn,” “show the beauty of.”

[2:1]  ²⁴ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:2]  ²⁵ tn The verb יָלָד (yalad, “to bear”) is used in the active sense of a mother giving birth to a child (HALOT 413 s.v. ילד; BDB 408 s.v. יָלָד). However, in light of its parallelism with “a time to die,” it should be taken as a metonymy of cause (i.e., to give birth to a child) for effect (i.e., to be born).

[3:2]  ²⁶ sn In 3:2-8, Qoheleth uses fourteen sets of merisms (a figure using polar opposites to encompass everything in between, that is, totality), e.g., Deut 6:6-9; Ps 139:2-3 (see E. W. Bullinger, Figures of Speech, 435).