Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ¹  and amazing the people of Samaria, claiming to be someone great.

Matius 24:24

24:24 For false messiahs ²  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matius 24:2

24:2 And he said to them, ³  “Do you see all these things? I tell you the truth, ⁴  not one stone will be left on another. ⁵  All will be torn down!” ⁶ 

Matius 2:3-7

2:3 When King Herod ⁷  heard this he was alarmed, and all Jerusalem with him. 2:4 After assembling all the chief priests and experts in the law, ⁸  he asked them where the Christ ⁹  was to be born. 2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ¹⁰ 

2:7 Then Herod ¹¹  privately summoned the wise men and determined from them when the star had appeared.

Matius 2:2

2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose ¹²  and have come to worship him.”

Pengkhotbah 2:18

Futility of Being a Workaholic

2:18 So I loathed all the fruit of ¹³  my effort, ¹⁴ 

for which I worked so hard ¹⁵  on earth, ¹⁶ 

because ¹⁷  I must leave it ¹⁸  behind ¹⁹  in the hands of my successor. ²⁰ 

Yudas 1:16

1:16 These people are grumblers and ²¹  fault-finders who go ²²  wherever their desires lead them, ²³  and they give bombastic speeches, ²⁴  enchanting folks ²⁵  for their own gain. ²⁶ 

Wahyu 17:3

17:3 So ²⁷  he carried me away in the Spirit ²⁸  to a wilderness, ²⁹  and there ³⁰  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

Wahyu 17:5

17:5 On ³¹  her forehead was written a name, a mystery: ³²  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

[8:9]  ¹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[24:24]  ² tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:2]  ³ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ⁵ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ⁶ tn Grk “not one stone will be left here on another which will not be thrown down.”

[2:3]  ⁷ sn See the note on King Herod in 2:1.

[2:4]  ⁸ tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:4]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:4]  sn See the note on Christ in 1:16.

[2:6]  ¹⁰ sn A quotation from Mic 5:2.

[2:7]  ¹¹ sn See the note on King Herod in 2:1.

[2:2]  ¹² tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).

[2:18]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “under the sun.”

[2:18]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “to a man who will come after me.”

[1:16]  ²¹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ²² tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ²³ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ²⁴ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ²⁵ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ²⁶ tn Or “to their own advantage.”

[17:3]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ²⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ²⁹ tn Or “desert.”

[17:3]  ³⁰ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:5]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ³² tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).