Yosua 7:11-12

7:11 Israel has sinned; they have violated my covenantal commandment! ¹  They have taken some of the riches; ²  they have stolen them and deceitfully put them among their own possessions. ³  7:12 The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation. ⁴  I will no longer be with you, ⁵  unless you destroy what has contaminated you. ⁶ 

Yosua 7:2

7:2 Joshua sent men from Jericho ⁷  to Ai (which is located near Beth Aven, east of Bethel ⁸ ) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai.

Kisah Para Rasul 5:21-25

5:21 When they heard this, they entered the temple courts ⁹  at daybreak and began teaching. ¹⁰ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ¹¹  – that is, the whole high council ¹²  of the Israelites ¹³  – and sent to the jail to have the apostles ¹⁴  brought before them. ¹⁵  5:22 But the officers ¹⁶  who came for them ¹⁷  did not find them in the prison, so they returned and reported, ¹⁸  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ¹⁹  we found no one inside.” 5:24 Now when the commander ²⁰  of the temple guard ²¹  and the chief priests heard this report, ²²  they were greatly puzzled concerning it, ²³  wondering what this could ²⁴  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ²⁵  and teaching ²⁶  the people!”

Maleakhi 1:14

1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” ²⁷  says the Lord who rules over all, “and my name is awesome among the nations.”

Maleakhi 3:8-9

3:8 Can a person rob ²⁸  God? You indeed are robbing me, but you say, ‘How are we robbing you?’ In tithes and contributions! ²⁹  3:9 You are bound for judgment ³⁰  because you are robbing me – this whole nation is guilty. ³¹ 

Yohanes 12:6

12:6 (Now Judas ³²  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ³³  he used to steal what was put into it.) ³⁴ 

Yohanes 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ³⁵  had raised from the dead.

Titus 1:10

1:10 For there are many ³⁶  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³⁷ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁸ 

Pengkhotbah 2:14-15

2:14 The wise man can see where he is going, ³⁹  but the fool walks in darkness.

Yet I also realized that the same fate ⁴⁰  happens to them both. ⁴¹ 

2:15 So I thought to myself, “The fate of the fool will happen even to me! ⁴² 

Then what did I gain by becoming so excessively ⁴³  wise?” ⁴⁴ 

So I lamented to myself, ⁴⁵ 

“The benefits of wisdom ⁴⁶  are ultimately ⁴⁷  meaningless!”

[7:11]  ¹ tn Heb “They have violated my covenant which I commanded them.”

[7:11]  ² tn Heb “what was set apart [to the Lord].”

[7:11]  ³ tn Heb “and also they have stolen, and also they have lied, and also they have placed [them] among their items.”

[7:12]  ⁴ tn Heb “they turn [the] back before their enemies because they are set apart [to destruction by the Lord].”

[7:12]  ⁵ tn The second person pronoun is plural in Hebrew, indicating these words are addressed to the entire nation.

[7:12]  ⁶ tn Heb “what is set apart [to destruction by the Lord] from your midst.”

[7:2]  ⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[7:2]  ⁸ map For the location of Bethel see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[5:21]  ⁹ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ¹⁰ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ¹¹ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ¹² tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ¹³ tn Grk “sons of Israel.”

[5:21]  ¹⁴ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ¹⁵ tn The words “before them” are not in the Greek text but are implied.

[5:22]  ¹⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ¹⁷ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ¹⁸ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ¹⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[5:24]  ²⁰ tn Or “captain.”

[5:24]  ²¹ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ²² tn Grk “heard these words.”

[5:24]  ²³ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ²⁴ tn The optative verb here expresses confused uncertainty.

[5:25]  ²⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ²⁶ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[1:14]  ²⁷ sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the Lord.

[3:8]  ²⁸ tc The LXX presupposes an underlying Hebrew text of עָקַב (’aqav, “deceive”), a metathesis of קָבַע (qava’, “rob”), in all four uses of the verb here (vv. 8-9). The intent probably is to soften the impact of “robbing” God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions).

[3:8]  ²⁹ sn The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21-24).

[3:9]  ³⁰ tn Heb “cursed with a curse” that is, “under a curse” (so NIV, NLT, CEV).

[3:9]  ³¹ tn The phrase “is guilty” is not present in the Hebrew text but is implied, and has been supplied in the translation for clarification and stylistic reasons.

[12:6]  ³² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ³³ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ³⁴ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[12:1]  ³⁵ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[1:10]  ³⁶ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³⁷ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:2]  ³⁸ tn Grk “before eternal ages.”

[2:14]  ³⁹ 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]  ⁴⁰ sn The common fate to which Qoheleth refers is death.

[2:14]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Heb “So I said in my heart.”

[2:15]  ⁴⁶ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ⁴⁷ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.