2 Tawarikh 1:1

The Lord Gives Solomon Wisdom

1:1 Solomon son of David solidified his royal authority, ¹  for ²  the Lord his God was with him and magnified him greatly.

2 Tawarikh 1:1

The Lord Gives Solomon Wisdom

1:1 Solomon son of David solidified his royal authority, ³  for ⁴  the Lord his God was with him and magnified him greatly.

Kisah Para Rasul 2:12

2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Kisah Para Rasul 3:6-7

3:6 But Peter said, “I have no silver or gold, ⁵  but what I do have I give you. In the name ⁶  of Jesus Christ ⁷  the Nazarene, stand up and ⁸  walk!” 3:7 Then ⁹  Peter ¹⁰  took hold ¹¹  of him by the right hand and raised him up, and at once the man’s ¹²  feet and ankles were made strong. ¹³ 

Kisah Para Rasul 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹⁴  for prayer, ¹⁵  at three o’clock in the afternoon. ¹⁶ 

Kisah Para Rasul 1:15

1:15 In those days ¹⁷  Peter stood up among the believers ¹⁸  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 1:23

1:23 So they ¹⁹  proposed two candidates: ²⁰  Joseph called Barsabbas (also called Justus) and Matthias.

Pengkhotbah 1:4

1:4 A generation comes ²¹  and a generation goes, ²² 

but the earth remains ²³  the same ²⁴  through the ages. ²⁵ 

Pengkhotbah 2:18-19

Futility of Being a Workaholic

2:18 So I loathed all the fruit of ²⁶  my effort, ²⁷ 

for which I worked so hard ²⁸  on earth, ²⁹ 

because ³⁰  I must leave it ³¹  behind ³²  in the hands of my successor. ³³ 

2:19 Who knows if he will be a wise man or a fool?

Yet ³⁴  he will be master over all the fruit of ³⁵  my labor ³⁶ 

for which I worked so wisely ³⁷  on earth! ³⁸ 

This also is futile!

[1:1]  ¹ tn Heb “and Solomon son of David strengthened himself over his kingdom.”

[1:1]  ² tn The disjunctive clause (note the vav [ו] + subject pattern) probably has a causal nuance here.

[1:1]  ³ tn Heb “and Solomon son of David strengthened himself over his kingdom.”

[1:1]  ⁴ tn The disjunctive clause (note the vav [ו] + subject pattern) probably has a causal nuance here.

[3:6]  ⁵ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ⁶ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁸ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ⁹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹¹ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹² tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹³ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:1]  ¹⁴ tn Grk “hour.”

[3:1]  ¹⁵ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹⁶ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[1:15]  ¹⁷ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ¹⁸ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:23]  ¹⁹ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ²⁰ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:4]  ²¹ tn The participle הֹלֵךְ (holekh, “to walk, to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The root הָלַךְ (halakh) is repeated in this section (1:4a, 6a, 6b, 7a, 7b, 7c) to emphasize the continual action and constant motion of everything in nature. Despite the continual action of everything in nature, there is no completion, attainment or rest for anything. The first use of הָלַךְ is in reference to man; all subsequent usages are in reference to nature – illustrations of the futility of human endeavor. Note: All the key terms used in 1:4 to describe the futility of human endeavor are repeated in 1:5-11 as illustrations from nature. The literary monotony in 1:4-11 mirrors the actual monotony of human action that repeats itself with no real change.

[1:4]  ²² tn The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The term is repeated in 1:4-5 to compare the futility of secular human accomplishments with the futile actions in nature: everything is in motion, but there is nothing new accomplished.

[1:4]  ²³ tn The participle עֹמָדֶת (’omadet, “to stand”) emphasizes a continual, durative, uninterrupted state (present universal condition). Man, despite all his secular accomplishments in all generations, makes no ultimate impact on the earth.

[1:4]  ²⁴ tn The term “the same” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.

[1:4]  ²⁵ tn The term עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time, duration,” often “eternal” or “eternity”; (2) future time: “things to come”; and (3) past time: “a long time back,” that is, the dark age of prehistory (HALOT 798–99 s.v. עוֹלָם; BDB 761–63 s.v. III עלם). It may also denote an indefinite period of “continuous existence” (BDB 762 s.v. III עלם 2.b). It is used in this sense in reference to things that remain the same for long periods: the earth (Eccl 1:4), the heavens (Ps 148:6), ruined cities (Isa 25:2; 32:14), ruined lands (Jer 18:16), nations (Isa 47:7), families (Ps 49:12; Isa 14:20), the dynasty of Saul (1 Sam 13:13), the house of Eli (2 Sam 2:30), continual enmity between nations (Ezek 25:15; 35:5), the exclusion of certain nations from the assembly (Deut 23:4; Neh 13:1), a perpetual reproach (Ps 78:66).

[2:18]  ²⁶ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase “hard labor”).

[2:18]  ²⁷ tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (’amali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittÿnennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shello’ ’amal-bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).

[2:18]  ²⁸ tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (’amali she’ani ’amel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.

[2:18]  ²⁹ tn Heb “under the sun.”

[2:18]  ³⁰ tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (she’annikhennu, relative pronoun שֶׁ + Hiphil imperfect 1st person common singular from נוּחַ, nuakh, “to leave” + 3rd person masculine singular suffix) is causal: “Because I must leave it behind.”

[2:18]  ³¹ tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).

[2:18]  ³² tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.

[2:18]  ³³ tn Heb “to a man who will come after me.”

[2:19]  ³⁴ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ³⁵ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ³⁶ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ³⁷ tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ³⁸ tn Heb “under the sun.”