Yosua 7:20-21

7:20 Achan told Joshua, “It is true. I have sinned against the Lord God of Israel in this way: ¹  7:21 I saw among the goods we seized a nice robe from Babylon, ²  two hundred silver pieces, ³  and a bar of gold weighing fifty shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent with the silver underneath.”

Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ⁴  Achan son of Carmi, son of Zabdi, ⁵  son of Zerah, from the tribe of Judah, stole some of the riches. ⁶  The Lord was furious with the Israelites. ⁷ 

1 Samuel 15:9

15:9 However, Saul and the army spared Agag, along with the best of the flock, the cattle, the fatlings, ⁸  and the lambs, as well as everything else that was of value. ⁹  They were not willing to slaughter them. But they did slaughter everything that was despised ¹⁰  and worthless.

1 Samuel 15:21

15:21 But the army took from the plunder some of the sheep and cattle – the best of what was to be slaughtered – to sacrifice to the Lord your God in Gilgal.”

1 Samuel 15:2

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ¹¹  Israel along the way when Israel ¹²  came up from Egypt.

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ¹³  and proclaim ¹⁴  to the people all the words of this life.”

Markus 14:5

14:5 It ¹⁵  could have been sold for more than three hundred silver coins ¹⁶  and the money ¹⁷  given to the poor!” So ¹⁸  they spoke angrily to her.

Yohanes 12:5-6

12:5 “Why wasn’t this oil sold for three hundred silver coins ¹⁹  and the money ²⁰  given to the poor?” 12:6 (Now Judas ²¹  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ²²  he used to steal what was put into it.) ²³ 

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ²⁴  there. Martha ²⁵  was serving, and Lazarus was among those present at the table ²⁶  with him.

Pengkhotbah 2:15

2:15 So I thought to myself, “The fate of the fool will happen even to me! ²⁷ 

Then what did I gain by becoming so excessively ²⁸  wise?” ²⁹ 

So I lamented to myself, ³⁰ 

“The benefits of wisdom ³¹  are ultimately ³²  meaningless!”

[7:20]  ¹ tn Heb “like this and like this I did.”

[7:21]  ² tn Heb “Shinar,” a reference to Babylon (cf. Gen 10:10; 11:2; 14:1). Many modern translations retain the Hebrew name “Shinar” (cf. NEB, NRSV) but some use the more familiar “Babylon” (cf. NIV, NLT).

[7:21]  ³ tn Heb “shekels.”

[7:1]  ⁴ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ⁵ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ⁶ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ⁷ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:1]  sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.

[15:9]  ⁸ tn The Hebrew text is difficult here. We should probably read וְהַמַּשְׂמַנִּים (vÿhammasmannim, “the fat ones”) rather than the MT וְהַמִּשְׂנִים (vÿhammisnim, “the second ones”). However, if the MT is retained, the sense may be as the Jewish commentator Kimchi supposed: the second-born young, thought to be better than the firstlings. (For discussion see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 123-24.)

[15:9]  ⁹ tn Heb “good.”

[15:9]  ¹⁰ tc The MT has here the very odd form נְמִבְזָה (nÿmivzah), but this is apparently due to a scribal error. The translation follows instead the Niphal participle נִבְזָה (nivzah).

[15:2]  ¹¹ tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ¹² tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[5:20]  ¹³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ¹⁴ tn Or “speak.”

[14:5]  ¹⁵ tn Here γάρ (gar) has not been translated.

[14:5]  ¹⁶ tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).

[14:5]  ¹⁷ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[14:5]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:5]  ¹⁹ tn Grk “three hundred denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).

[12:5]  ²⁰ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[12:6]  ²¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ²² tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ²³ 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.

[12:2]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ²⁵ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ²⁶ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[2:15]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “So I said in my heart.”

[2:15]  ³¹ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ³² tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.