Keluaran 22:28

22:28 “You must not blaspheme ¹  God ²  or curse the ruler of your people.

Kisah Para Rasul 23:5

23:5 Paul replied, ³  “I did not realize, ⁴  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ⁵ 

Kisah Para Rasul 23:1

23:1 Paul looked directly ⁶  at the council ⁷  and said, “Brothers, I have lived my life with a clear conscience ⁸  before God to this day.”

Pengkhotbah 2:17

2:17 So I loathed ⁹  life ¹⁰  because what

happens ¹¹  on earth ¹²  seems awful to me;

for all the benefits of wisdom ¹³  are futile – like chasing the wind.

[22:28]  ¹ tn The two verbs in this verse are synonyms: קָלַל (qalal) means “to treat lightly, curse,” and אָרַר (’arar) means “to curse.”

[22:28]  ² tn The word אֱלֹהִים (’elohim) is “gods” or “God.” If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708).

[23:5]  ³ tn Grk “said.”

[23:5]  ⁴ tn Or “know.”

[23:5]  ⁵ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:1]  ⁶ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ⁸ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[2:17]  ⁹ tn Or “I hated.”

[2:17]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “under the sun.”

[2:17]  ¹³ tn Heb “all,” referring here to the relative advantage of wisdom.