Keluaran 14:31
Konteks14:31 When Israel saw 1 the great power 2 that the Lord had exercised 3 over the Egyptians, they 4 feared the Lord, and they believed in 5 the Lord and in his servant Moses. 6
Keluaran 14:1
Konteks14:1 7 The Lord spoke to Moses:
1 Samuel 24:6
Konteks24:6 He said to his men, “May the Lord keep me far away from doing such a thing to my lord, who is the Lord’s chosen one, 8 by extending my hand against him. After all, 9 he is the Lord’s chosen one.” 10
Pengkhotbah 8:2-5
Konteks8:2 Obey the king’s command, 11
because you took 12 an oath before God 13 to be loyal to him. 14
8:3 Do not rush out of the king’s presence in haste – do not delay when the matter is unpleasant, 15
for he can do whatever he pleases.
8:4 Surely the king’s authority 16 is absolute; 17
no one can say 18 to him, “What are you doing?”
8:5 Whoever obeys his 19 command will not experience harm,
and a wise person 20 knows the proper time 21 and procedure.
Matius 22:21
Konteks22:21 They replied, 22 “Caesar’s.” He said to them, 23 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 24
Roma 13:1-7
Konteks13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, 25 and the authorities that exist have been instituted by God. 13:2 So the person who resists such authority 26 resists the ordinance of God, and those who resist will incur judgment 13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, 13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer. 13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities 27 but also because of your conscience. 28 13:6 For this reason you also pay taxes, for the authorities 29 are God’s servants devoted to governing. 30 13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.
Titus 3:1
Konteks3:1 Remind them to be subject to rulers and 31 authorities, to be obedient, to be ready for every good work.
Titus 3:1
Konteks3:1 Remind them to be subject to rulers and 32 authorities, to be obedient, to be ready for every good work.
Pengkhotbah 2:13-17
Konteks2:13 I realized that wisdom is preferable to folly, 33
just as light is preferable to darkness:
2:14 The wise man can see where he is going, 34 but the fool walks in darkness.
Yet I also realized that the same fate 35 happens to them both. 36
2:15 So I thought to myself, “The fate of the fool will happen even to me! 37
Then what did I gain by becoming so excessively 38 wise?” 39
So I lamented to myself, 40
“The benefits of wisdom 41 are ultimately 42 meaningless!”
2:16 For the wise man, like 43 the fool, will not be remembered for very long, 44
because 45 in the days to come, both will already have been forgotten. 46
Alas, 47 the wise man dies – just like 48 the fool!
2:17 So I loathed 49 life 50 because what
happens 51 on earth 52 seems awful to me;
for all the benefits of wisdom 53 are futile – like chasing the wind.
[14:31] 1 tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.
[14:31] 2 tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.
[14:31] 4 tn Heb “and the people feared.”
[14:31] 5 tn The verb is the Hiphil preterite of אָמַן (’aman).
[14:31] sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.
[14:31] 6 sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.
[14:1] 7 sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.
[8:2] 11 tc The Leningrad Codex (the basis of BHS) reads אֲנִי (’ani, 1st person common singular independent personal pronoun): “I obey the king’s command.” Other medieval Hebrew
[8:2] 12 tn The phrase “you took” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
[8:2] 13 tn The genitive-construct שְׁבוּעַת אֱלֹהִים (shÿvu’at ’elohim, “an oath of God”) functions as a genitive of location (“an oath before God”) or an adjectival genitive of attribute (“a supreme oath”).
[8:2] 14 tn The words “to be loyal to him” do not appear in the Hebrew text, but are supplied in the translation for clarification.
[8:3] 15 tn Or “do not stand up for a bad cause.”
[8:4] 18 tn Heb “Who can say…?”
[8:5] 19 tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
[8:5] 20 tn Heb “the heart of a wise man.”
[8:5] 21 tn The term עֵת (’et, “time”) connotes “a proper, suitable time for an event; the right moment” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b); e.g., “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the time when mountain goats are born” (Job 39:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27).
[22:21] 22 tn Grk “they said to him.”
[22:21] 23 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
[22:21] 24 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[13:2] 26 tn Grk “the authority,” referring to the authority just described.
[13:5] 27 tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.
[13:5] 28 tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.
[13:6] 29 tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.
[13:6] 30 tn Grk “devoted to this very thing.”
[3:1] 31 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[3:1] 32 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[2:13] 33 tn Heb “and I saw that there is profit for wisdom more than folly.”
[2:14] 34 tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).
[2:14] 35 sn The common fate to which Qoheleth refers is death.
[2:14] 36 tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).
[2:15] 37 tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.
[2:15] 38 tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.
[2:15] 39 tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).
[2:15] 40 tn Heb “So I said in my heart.”
[2:15] 41 tn Heb “and also this,” referring to the relative advantage of wisdom over folly.
[2:15] 42 tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[2:16] 43 tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8; see HALOT 839 s.v. עִם 2). When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16; see BDB 767–68 s.v. עִם 1.e).
[2:16] 44 tn As HALOT 798–99 s.v. עוֹלָם and BDB 762-64 s.v. עוֹלָם note, עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time; duration,” (2) unlimited time: “eternal; eternity,” (3) future time: “things to come,” and (4) past time: “a long time back,” that is, the dark age of prehistory. The context here suggests the nuance “a long time.”
[2:16] 45 tn The preposition בְּ (bet) on בְּשֶׁכְּבָר (bÿshekkÿvar, the adverb כְּבָר [kÿvar,“already”] + relative pronoun שֶׁ [she] + preposition בְּ) is probably best classified as causal: “Because…already.”
[2:16] 46 tn The verb נִשְׁכָּח (nishkakh) is a future perfect – it describes an event that is portrayed as a past event from the perspective of the future: “they will have been forgotten.” The emphasis of the past perfect is not simply that the future generations will begin to forget him, but that he will already have been forgotten long ago in the past by the time of those future generations. This past perfect situation is brought out by the emphatic use of the temporal adverb כְּבָר (kÿvar) “already” (HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר); see, e.g., Eccl 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7.
[2:16] 47 tn The particle אֵיךְ (’ekh, “Alas!”) is an exclamation of lamentation and mourning (e.g., 2 Sam 1:19; Isa 14:4, 12; Jer 2:21; 9:18; Ezek 26:17; Mic 2:4); see HALOT 39 s.v. אֵיךְ 5; BDB 32 s.v. אֵיךְ 2; also E. W. Bullinger, Figures of Speech, 955.
[2:16] 48 tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8); see HALOT 839 s.v. עִם 2. When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Ps 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16); see BDB 767–68 s.v. עִם 1.e.
[2:17] 50 tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.
[2:17] 51 tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.
[2:17] 52 tn Heb “under the sun.”
[2:17] 53 tn Heb “all,” referring here to the relative advantage of wisdom.
