2 Tawarikh 33:12-24
Konteks33:12 In his pain 1 Manasseh 2 asked the Lord his God for mercy 3 and truly 4 humbled himself before the God of his ancestors. 5 33:13 When he prayed to the Lord, 6 the Lord 7 responded to him 8 and answered favorably 9 his cry for mercy. The Lord 10 brought him back to Jerusalem to his kingdom. Then Manasseh realized that the Lord is the true God.
33:14 After this Manasseh 11 built up the outer wall of the City of David 12 on the west side of the Gihon in the valley to the entrance of the Fish Gate and all around the terrace; he made it much higher. He placed army officers in all the fortified cities in Judah.
33:15 He removed the foreign gods and images from the Lord’s temple and all the altars he had built on the hill of the Lord’s temple and in Jerusalem; he threw them outside the city. 33:16 He erected the altar of the Lord and offered on it peace offerings and thank offerings. He told the people of 13 Judah to serve the Lord God of Israel. 33:17 The people continued to offer sacrifices at the high places, but only to the Lord their God.
33:18 The rest of the events of Manasseh’s reign, including his prayer to his God and the words the prophets 14 spoke to him in the name of the Lord God of Israel, are recorded 15 in the Annals of the Kings of Israel. 33:19 The Annals of the Prophets include his prayer, give an account of how the Lord responded to it, record all his sins and unfaithful acts, and identify the sites where he built high places and erected Asherah poles and idols before he humbled himself. 16 33:20 Manasseh passed away 17 and was buried in his palace. His son Amon replaced him as king.
33:21 Amon was twenty-two years old when he became king, and he reigned for two years in Jerusalem. 18 33:22 He did evil in the sight of 19 the Lord, just like his father Manasseh had done. He offered sacrifices to all the idols his father Manasseh had made, and worshiped 20 them. 33:23 He did not humble himself before the Lord as his father Manasseh had done. 21 Amon was guilty of great sin. 22 33:24 His servants conspired against him and killed him in his palace.
Lukas 17:34-37
Konteks17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. 23 17:35 There will be two women grinding grain together; 24 one will be taken and the other left.” 17:36 [[EMPTY]] 25
17:37 Then 26 the disciples 27 said 28 to him, “Where, 29 Lord?” He replied to them, “Where the dead body 30 is, there the vultures 31 will gather.” 32
Lukas 23:39-43
Konteks23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 33 you the Christ? 34 Save yourself and us!” 23:40 But the other rebuked him, saying, 35 “Don’t 36 you fear God, since you are under the same sentence of condemnation? 37 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 38 wrong.” 23:42 Then 39 he said, “Jesus, remember me 40 when you come in 41 your kingdom.” 23:43 And Jesus 42 said to him, “I tell you the truth, 43 today 44 you will be with me in paradise.” 45
Lukas 23:1
Konteks23:1 Then 46 the whole group of them rose up and brought Jesus 47 before Pilate. 48
Kolose 4:7
Konteks4:7 Tychicus, a dear brother, faithful minister, and fellow slave 49 in the Lord, will tell you all the news about me. 50
Kolose 4:2
Konteks4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
Pengkhotbah 2:5
Konteks2:5 I designed 51 royal gardens 52 and parks 53 for myself,
and I planted all kinds of fruit trees in them.
Pengkhotbah 2:7-9
Konteks2:7 I purchased male and female slaves,
and I owned slaves who were born in my house; 54
I also possessed more livestock – both herds and flocks –
than any of my predecessors in Jerusalem. 55
2:8 I also amassed silver and gold for myself,
as well as valuable treasures 56 taken from kingdoms and provinces. 57
I acquired male singers and female singers for myself,
and what gives a man sensual delight 58 – a harem of beautiful concubines! 59
2:9 So 60 I was far wealthier 61 than all my predecessors in Jerusalem,
yet I maintained my objectivity: 62
[33:12] 2 tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.
[33:12] 3 tn Heb “appeased the face of the
[33:13] 6 tn Heb “him”; the referent (the
[33:13] 7 tn Heb “he”; the referent (the
[33:13] 8 tn Heb “was entreated by him,” or “allowed himself to be entreated by him.”
[33:13] 10 tn Heb “he”; the referent (the
[33:14] 11 tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.
[33:14] 12 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
[33:16] 13 tn Heb “told Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.
[33:18] 15 tn Heb “look, they are.”
[33:19] 16 tn Heb “and his prayer and being entreated by him, and all his sin and his unfaithfulness and the places where he built high places and set up Asherah poles and idols before he humbled himself – behold, they are written on the words of his seers.”
[33:20] 17 tn Heb “lay down with his fathers.”
[33:21] 18 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:22] 19 tn Heb “in the eyes of.”
[33:23] 21 tn Heb “as Manasseh his father had humbled himself.”
[33:23] 22 tn Heb “for he, Amon, multiplied guilt.”
[17:34] 23 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[17:35] 24 tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.
[17:36] 25 tc Several
[17:37] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:37] 27 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
[17:37] 28 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
[17:37] 29 sn The question “Where, Lord?” means, “Where will the judgment take place?”
[17:37] 31 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.
[17:37] sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
[17:37] 32 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[23:39] 33 tc Most
[23:39] sn The question in Greek expects a positive reply and is also phrased with irony.
[23:39] 34 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:39] sn See the note on Christ in 2:11.
[23:40] 35 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 36 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
[23:40] 37 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 38 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 40 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
[23:42] 41 tc ‡ The alternate readings of some
[23:43] 43 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 44 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
[23:43] 45 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
[23:1] 46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 48 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[4:7] 49 tn See the note on “fellow slave” in 1:7.
[4:7] 50 tn Grk “all things according to me.”
[2:5] 52 tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.
[2:5] 53 tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”
[2:7] 54 tn The phrase “sons of a house” (בְנֵי בַיִת, vÿne vayit) appears to be parallel to “a son of my house” (בֶן־בֵּיתִי, ven-beti) which refers to a person born into slavery from male and female servants in the master’s possession, e.g., Eleazar of Damascus (Gen 15:3). The phrase appears to denote children born from male and female slaves already in his possession, that is, “homeborn slaves” (NASB) or “other slaves who were born in my house” (NIV). Apparently confusing the sense of the phrase with the referent of the phrase in Gen 15:3, NJPS erroneously suggests “stewards” in Eccl 2:7.
[2:7] 55 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:8] 56 tn The term סְגֻלָּה (sÿgullah) denotes “personal property” (HALOT 742 s.v. סְגֻלָּה 1) or “valued property, personal treasure” (BDB 688 s.v. סְגֻלָּה 2). Elsewhere, it refers to a king’s silver and gold (1 Chr 27:3). It is related to Akkadian sug/kullu “flock” (AHw 2:1053-54) and sikiltu “private property [belonging to the king]” (AHw 2:1041). The term refers to the personal, private and valued possessions of kings, which do not pass into the hands of the state.
[2:8] 57 tn Heb “of kings and provinces.” This personal treasure was taken as tribute from other kings and governors. See T. Longman III, Ecclesiastes (NICOT), 92.
[2:8] 58 tn Heb “and sensual delights of the sons of man.” The noun תַּעֲנוּג (ta’anug) has a three-fold range of meanings: (1) “luxury; comfort” (Mic 2:9; Prov 19:10; Sir 6:28; 11:27; 14:16; 37:29; 41:1); (2) “pleasure; delight” of sexual love (Song 7:7); and (3) “daintiness; feminine” (Mic 1:16); see HALOT 1769 s.v. תַּעֲנוּג; BDB 772 s.v. תַּעֲנוּג. The related adjective עָנֹג (’anog, “pampered; dainty”) is used to describe a pampered woman (Deut 28:56), to personify Babylon as a delicate woman (Isa 47:1), and to ridicule delicate men (Deut 28:54); see HALOT 851 s.v. עָֹנֹג; BDB 772 עָנֹג. It is related to the noun עֹנֶג (’oneg, “pleasure; exquisite delight; daintiness”; see HALOT 851 s.v. עֹנֶג; BDB 772 s.v. עֹנֶג) and the verb עָנֹג which means “to be soft; to be delicate” and “pleasurable” (Pual) and “to pamper oneself” and “to take delight or pleasure in” (HALOT 851 s.v. ענג; BDB 772 s.v. עָנֹג). The root ענג is paralleled with רֹךְ (rokh, Deut 28:56), רַךְ (rakh, Deut 28:54), and רַכָּה (rakkah, Deut 28:56) with the meanings “delicate; soft; tender; weak; coddled; pampered.” The context of Eccl 2:4-11 suggests that it denotes either “luxury” as in “the luxuries of commoners” (NJPS) or “pleasure; delight” as in “the delights of men” (KJV, NASB, NIV). Part of the difficulty in determining the meaning of this term is caused by the ambiguity in meaning of its referent, namely, the appositional phrase שִׁדָּה וְשִׁדּוֹת (shiddah vÿshiddot), the meaning of which is uncertain (see the note on the phrase “a harem of beautiful concubines” at the end of this verse).
[2:8] 59 tn The meaning of the superlative construction שִׁדָּה וְשִׁדּוֹת (shiddah vÿshiddot) is uncertain because the term שִׁדָּה (shiddah) occurs only here in the OT. There are four basic approaches to the phrase: (1) Most scholars suggest that it refers to a royal harem and that it is in apposition to “the sensual delights of man” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם, vÿta’anugot bÿne ha’adam). There are four variations of this approach: (a) There is a possible connection to the Ugaritic sht “mistress, lady” and the Arabic sitt “lady” (HALOT 1420 s.v. שִׁדָּה). (b) German scholars relate it to Assyrian sadadu “love” (Delitzsch, Konig, Wildeboer, Siegfried); however, BDB questions this connection (BDB 994 s.v. שׁדה). (c) Ibn Ezra relates it to II שַׁד (shad) “plunder; spoil” or שׁדה “[women] taken by violence,” and suggests that it refers to the occupants of the royal harem. (d) BDB connects it to the Hebrew noun I שַׁד (shad, “breast”; e.g., Isa 28:9; Ezek 16:7; 23:3, 21, 34; Hos 2:4; 9:14; Song 1:13; 4:5; 7:4, 8, 9; 8:1, 8, 10; Job 3:12) adding that שׁדה is related to the cognate Arabic and Aramaic roots meaning “breast” (BDB 994 s.v.). This would be a synecdoche of part (i.e., breast) for the whole (i.e., woman), similar to the idiom “one womb, two wombs” (רַחַם רַחֲמָתַיִם, rakham rakhamatayim) where “womb” = woman (Judg 5:30). This is the approach taken by most English versions: “many concubines” (NASB, RSV, NRSV), “a wife and wives” (YLT), “mistresses galore” (MLB), “many a mistress” (Moffatt), and “a harem” (NIV). This is the approach suggested by the Hebrew Old Testament Text Project: “une femme et des femmes” = one or two women (e.g., Judg 5:30); see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:566. (2) The NJPS connects it to the Mishnaic Hebrew noun שִׁדָּה which became שִׁידָּה (“a strong box, chest”; Jastrow 1558 s.v. שִׁידָּה) and renders the phrase “coffers and coffers of them” in apposition to the phrase “the luxuries of commoners” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם). (3) KJV and ASV take the phrase in apposition to “male and female singers” and translate it as “musical instruments.” However, there is no known Hebrew term that would justify this approach. (4) The LXX related the term to the Aramaic root שׁדא (“to pour out [wine]”) and rendered the phrase as οἰνοχόον καὶ οἰνοχόας (oinocoon kai oinocoas), “a male-butler and female cupbearers.” Aquila took a similar approach: κυλίκιον καὶ κυλίκια (kulikion kai kulikia), “wine cups and wine vessels.” This is reflected in the Vulgate and Douay: “cups and vessels to serve to pour out wine.” Although the semantic meaning of the term שִׁדָּה וְשִׁדּוֹת (“a breast of breasts”) is uncertain, the grammatical/syntactical form of the phrase is straightforward: (1) It is in apposition to the preceding line, “the delights of the son of men” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם). (2) The phrase is a superlative construction. When the second word is plural and it follows a noun from the same root which is singular, it indicates the best or most outstanding example of the person or thing so described. In addition to the Judg 5:30 parallel cited above, see the expression “a generation, generations” in Pss 72:5; 102:25; Isa 51:8. Unlike, Eccl 2:8, this juxtapositioning of the singular and plural to express the superlative usually involves a construct form. See קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim, “the holy of holies,” i.e., the most holy place”; Exod 26:33), שִׁיר הַשִּׁירִים (shir hashirim, “the song of songs,” i.e., “the most excellent song”; Song 1:1), אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הַאֲדֹנִים (’elohe ha’elohim va’adone ha’adonim, “the God of gods and Lord of lords,” i.e., “the Highest God and the Supreme Lord”; Deut 10:17), and עֶבֶד עֲבָדִים (’eved ’avadim, “a slave of slaves,” i.e., “the most abject slave”; Gen 9:25). See GKC 431 §133.i; R. J. Williams, Hebrew Syntax, 17-18, §80; IBHS 154 §9.5.3j. If the semantic meaning of the terms שִׁדָּה וְשִׁדּוֹת denotes “a breast (among) breasts” or “a lady (among) ladies” (Eccl 2:8, but see the previous note on the phrase “a man’s sensual delights”), the superlative construction may connote “the most beautiful breasts” (metonymy of part for the whole) or “the most beautiful woman.” This might refer to a harem of concubines or to one woman (the wife of the king?) who was the most beautiful woman in the land.
[2:8] sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
[2:9] 60 tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.
[2:9] 61 tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).
[2:9] 62 tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.
