Kejadian 3:16

3:16 To the woman he said,

“I will greatly increase ¹  your labor pains; ² 

with pain you will give birth to children.

You will want to control your husband, ³ 

but he will dominate ⁴  you.”

Ester 1:20

1:20 And let the king’s decision which he will enact be disseminated ⁵  throughout all his kingdom, vast though it is. ⁶  Then all the women will give honor to their husbands, from the most prominent to the lowly.”

Ester 1:1

The King Throws a Lavish Party

1:1 ⁷ The following events happened ⁸  in the days of Ahasuerus. ⁹  (I am referring to ¹⁰  that Ahasuerus who used to rule over a hundred and twenty-seven provinces ¹¹  extending all the way from India to Ethiopia. ¹² )

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹³  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:1

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Efesus 5:22-24

Exhortations to Households

5:22 ¹⁵ Wives, submit ¹⁶  to your husbands as to the Lord, 5:23 because the husband is the head of the wife as also Christ is the head of the church – he himself being the savior of the body. 5:24 But as the church submits to Christ, so also wives should submit to their husbands in everything.

Efesus 5:33

5:33 Nevertheless, ¹⁷  each one of you must also love his own wife as he loves himself, ¹⁸  and the wife must ¹⁹  respect ²⁰  her husband.

Efesus 5:1

Live in Love

5:1 Therefore, be ²¹  imitators of God as dearly loved children

Titus 2:12

2:12 It trains us ²²  to reject godless ways ²³  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 2:4-5

2:4 In this way ²⁴  they will train ²⁵  the younger women to love their husbands, to love their children, 2:5 to be self-controlled, ²⁶  pure, fulfilling their duties at home, ²⁷  kind, being subject to their own husbands, so that the message ²⁸  of God may not be discredited. ²⁹ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³⁰  sound teaching.

Pengkhotbah 3:1-6

A Time for All Events in Life

3:1 For everything ³¹  there is an appointed time, ³² 

and an appropriate time ³³  for every activity ³⁴  on earth: ³⁵ 

3:2 A time to be born, ³⁶  and a time to die; ³⁷ 

a time to plant, and a time to uproot what was planted;

3:3 A time to kill, and a time to heal;

a time to break down, and a time to build up;

3:4 A time to weep, and a time to laugh;

a time to mourn, and a time to dance.

3:5 A time to throw away stones, and a time to gather stones;

a time to embrace, and a time to refrain from embracing;

3:6 A time to search, and a time to give something up as lost; ³⁸ 

a time to keep, and a time to throw away;

[3:16]  ¹ tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.

[3:16]  ² tn Heb “your pain and your conception,” suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like “good and angry” in English), the second explaining the first. “Conception,” if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root הרר (hrr), not הרה (hrh), and means “trembling, pain” (see D. Tsumura, “A Note on הרוֹן (Gen 3,16),” Bib 75 [1994]: 398-400). In this case “pain and trembling” refers to the physical effects of childbirth. The word עִצְּבוֹן (’itsÿvon, “pain”), an abstract noun related to the verb (עָצַב, ’atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man’s painful toil in the field.

[3:16]  ³ tn Heb “and toward your husband [will be] your desire.” The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun תְּשׁוּקָה (tÿshuqah, “desire”) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion “he will dominate you.” Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin’s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of “control,” for it describes the young man’s desire to “have his way sexually” with the young woman.) In Gen 3:16 the Lord announces a struggle, a conflict between the man and the woman. She will desire to control him, but he will dominate her instead. This interpretation also fits the tone of the passage, which is a judgment oracle. See further Susan T. Foh, “What is the Woman’s Desire?” WTJ 37 (1975): 376-83.

[3:16]  ⁴ tn The Hebrew verb מָשַׁל (mashal) means “to rule over,” but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, “but he will want to dominate you.” In this case, the Lord simply announces the struggle without indicating who will emerge victorious.

[3:16]  sn This passage is a judgment oracle. It announces that conflict between man and woman will become the norm in human society. It does not depict the NT ideal, where the husband sacrificially loves his wife, as Christ loved the church, and where the wife recognizes the husband’s loving leadership in the family and voluntarily submits to it. Sin produces a conflict or power struggle between the man and the woman, but in Christ man and woman call a truce and live harmoniously (Eph 5:18-32).

[1:20]  ⁵ tn Heb “heard”; KJV, NAB, NLT “published”; NIV, NRSV “proclaimed.”

[1:20]  ⁶ tc The phrase “vast though it is” is not included in the LXX, although it is retained by almost all English versions.

[1:1]  ⁷ sn In the English Bible Esther appears adjacent to Ezra-Nehemiah and with the historical books, but in the Hebrew Bible it is one of five short books (the so-called Megillot) that appear toward the end of the biblical writings. The canonicity of the book was questioned by some in ancient Judaism and early Christianity. It is one of five OT books that were at one time regarded as antilegomena (i.e., books “spoken against”). The problem with Esther was the absence of any direct mention of God. Some questioned whether a book that did not mention God could be considered sacred scripture. Attempts to resolve this by discovering the tetragrammaton (YHWH) encoded in the Hebrew text (e.g., in the initial letters of four consecutive words in the Hebrew text of Esth 5:4) are unconvincing, although they do illustrate how keenly the problem was felt by some. Martin Luther also questioned the canonicity of this book, objecting to certain parts of its content. Although no copy of Esther was found among the Dead Sea Scrolls, this does not necessarily mean that the Qumran community did not regard it as canonical. It is possible that the absence of Esther from what has survived at Qumran is merely a coincidence. Although the book does not directly mention God, it would be difficult to read it without sensing the providence of God working in powerful, though at times subtle, ways to rescue his people from danger and possible extermination. The absence of mention of the name of God may be a deliberate part of the literary strategy of the writer.

[1:1]  ⁸ tn Heb “it came about”; KJV, ASV “Now it came to pass.”

[1:1]  ⁹ tn Where the Hebrew text has “Ahasuerus” (so KJV, NAB, NASB, NRSV) in this book the LXX has “Artaxerxes.” The ruler mentioned in the Hebrew text is Xerxes I (ca. 486-465 B.C.), and a number of modern English versions use “Xerxes” (e.g., NIV, NCV, CEV, NLT).

[1:1]  ¹⁰ tn Heb “in the days of Ahasuerus, that Ahasuerus who used to rule…” The phrase “I am referring to” has been supplied to clarify the force of the third person masculine singular pronoun, which is functioning like a demonstrative pronoun.

[1:1]  ¹¹ sn The geographical extent of the Persian empire was vast. The division of Xerxes’ empire into 127 smaller provinces was apparently done for purposes of administrative efficiency.

[1:1]  ¹² tn Heb “Cush” (so NIV, NCV; KJV “Ethiopia”) referring to the region of the upper Nile in Africa. India and Cush (i.e., Ethiopia) are both mentioned in a tablet taken from the foundation of Xerxes’ palace in Persepolis that describes the extent of this empire. See ANET 316-17.

[1:3]  ¹³ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:22]  ¹⁵ tn Many scholars regard Eph 5:21 as the verse which introduces this section, rather than 5:22. This is due in part to the lack of a main verb in this verse (see tc note which follows). This connection is not likely, however, because it requires the participle ὑποτασσόμενοι (Jupotassomenoi, “submitting”) in 5:21 to act as the main verb of the section, and this participle more likely is linked to the command “be filled by the Spirit” in 5:18 as a participle of result (see sn above). In any case, 5:21 does form a strong link between 5:18-21 and what follows, so the paragraph division which has been placed between 5:21 and 22 should not be viewed as a complete break in the author’s thought.

[5:22]  ¹⁶ tc The witnesses for the shorter reading (in which the verb “submit” is only implied) are minimal (Ì⁴⁶ B Cl Hier^mss), but significant and early. The rest of the witnesses add one of two verb forms as required by the sense of the passage (picking up the verb from v. 21). Several of these witnesses have ὑποτασσέσθωσαν (Jupotassesqwsan), the third person imperative (so א A I P Ψ 0278 33 81 1175 1739 1881 al lat co), while other witnesses, especially the later Byzantine cursives, read ὑποτάσσεσθε (Jupotassesqe), the second person imperative (D F G Ï sy). The text virtually begs for one of these two verb forms, but the often cryptic style of Paul’s letters argues for the shorter reading. The chronology of development seems to have been no verb – third person imperative – second person imperative. It is not insignificant that early lectionaries began a new day’s reading with v. 22; these most likely caused copyists to add the verb at this juncture.

[5:33]  ¹⁷ tn The translation of πλήν (plhn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384).

[5:33]  ¹⁸ tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style.

[5:33]  ¹⁹ tn The ἵνα (Jina) clause was taken as imperatival, i.e., “let the wife respect….”

[5:33]  ²⁰ tn The Greek verb φοβέομαι (fobeomai) here has been translated “respect” and the noun form of the word, i.e., φόβος (fobos), has been translated as “reverence” in 5:21.

[5:1]  ²¹ tn Or “become.”

[2:12]  ²² tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ²³ tn Grk “ungodliness.”

[2:4]  ²⁴ tn Grk “that they may train” (continuing the sentence of 2:3).

[2:4]  ²⁵ tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.

[2:5]  ²⁶ tn Or “sensible.”

[2:5]  ²⁷ tn Grk “domestic,” “keeping house.”

[2:5]  ²⁸ tn Or “word.”

[2:5]  ²⁹ tn Or “slandered.”

[2:1]  ³⁰ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:1]  ³¹ tn Verse 1 is arranged in an ABB’A’ chiasm (לַכֹּל זְמָן וְעֵת לְכָל־חֵפֶץ, lakkol zÿman vÿ’et lÿkhol-khefets): (A) “for everything”; (B) “a season”; (B’) “a time”; (A’) “for every matter.” The terms “season” (זְמָן, zÿman) and “time” (עֵת, ’et) are parallel. In the light of its parallelism with “every matter” (כָל־חֵפֶץ, khol-khefets), the term “everything” (כָל, khol) must refer to events and situations in life.

[3:1]  ³² tn The noun זְמָן (zÿman) denotes “appointed time” or “appointed hour” (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with מועד (“appointed time”), i.e., מועד ירח (“the appointed time of the moon”) parallels זמני חק (“the appointed times of the law”; Sir 43:7). The related verb, a Pual of זָמַן (zaman), means “to be appointed” (HALOT 273 s.v. זְמָן); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I זִמָּה (zimmah, “plan; intention”; Job 17:11; HALOT 272 s.v. I זִמָּה) and מְזִמָּה (mÿzimmah, “purpose; plan; project”), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man’s plan (Isa 5:12); see HALOT 566 s.v. מְזִמָּה; BDB 273 s.v. מְזִמָּה.

[3:1]  sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1).

[3:1]  ³³ tn The noun עֵת (’et, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has subcategories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time” (Eccl 9:11). Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB s.v. עֵת 2.b). Examples: “the time for rain” (Ezra 10:13), “a time of judgment for the nations” (Ezek 30:3), “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), “no one knows his hour of destiny” (Eccl 9:12), “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.

[3:1]  ³⁴ tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1–4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).

[3:1]  ³⁵ tn Heb “under heaven.”

[3:2]  ³⁶ tn The verb יָלָד (yalad, “to bear”) is used in the active sense of a mother giving birth to a child (HALOT 413 s.v. ילד; BDB 408 s.v. יָלָד). However, in light of its parallelism with “a time to die,” it should be taken as a metonymy of cause (i.e., to give birth to a child) for effect (i.e., to be born).

[3:2]  ³⁷ sn In 3:2-8, Qoheleth uses fourteen sets of merisms (a figure using polar opposites to encompass everything in between, that is, totality), e.g., Deut 6:6-9; Ps 139:2-3 (see E. W. Bullinger, Figures of Speech, 435).

[3:6]  ³⁸ tn The term לְאַבֵּד (lÿ’abbed, Piel infinitive construct from אָבַד, ’avad, “to destroy”) means “to lose” (e.g., Jer 23:1) as the contrast with בָּקַשׁ (baqash, “to seek to find”) indicates (HALOT 3 s.v. I אבד; BDB 2 s.v. אבד 3). This is the declarative or delocutive-estimative sense of the Piel: “to view something as lost” (R. J. Williams, Hebrew Syntax, 28, §145; IBHS 403 §24.2g).