Bilangan 22:7

22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported ¹  to him the words of Balak.

Bilangan 22:17

22:17 For I will honor you greatly, ²  and whatever you tell me I will do. So come, put a curse on this nation for me.’”

Yosua 7:21-26

7:21 I saw among the goods we seized a nice robe from Babylon, ³  two hundred silver pieces, ⁴  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.”

7:22 Joshua sent messengers who ran to the tent. The things were hidden right in his tent, with the silver underneath. ⁵  7:23 They took it all from the middle of the tent, brought it to Joshua and all the Israelites, and placed ⁶  it before the Lord. 7:24 Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, ox, donkey, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster. ⁷  7:25 Joshua said, “Why have you brought disaster ⁸  on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) ⁹  7:26 Then they erected over him a large pile of stones (it remains to this very day ¹⁰ ) and the Lord’s anger subsided. So that place is called the Valley of Disaster to this very day.

Yosua 7:2

7:2 Joshua sent men from Jericho ¹¹  to Ai (which is located near Beth Aven, east of Bethel ¹² ) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai.

Kisah Para Rasul 5:20-27

5:20 “Go and stand in the temple courts ¹³  and proclaim ¹⁴  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ¹⁵  at daybreak and began teaching. ¹⁶ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ¹⁷  – that is, the whole high council ¹⁸  of the Israelites ¹⁹  – and sent to the jail to have the apostles ²⁰  brought before them. ²¹  5:22 But the officers ²²  who came for them ²³  did not find them in the prison, so they returned and reported, ²⁴  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ²⁵  we found no one inside.” 5:24 Now when the commander ²⁶  of the temple guard ²⁷  and the chief priests heard this report, ²⁸  they were greatly puzzled concerning it, ²⁹  wondering what this could ³⁰  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ³¹  and teaching ³²  the people!” 5:26 Then the commander ³³  of the temple guard ³⁴  went with the officers ³⁵  and brought the apostles ³⁶  without the use of force ³⁷  (for they were afraid of being stoned by the people). ³⁸ 

5:27 When they had brought them, they stood them before the council, ³⁹  and the high priest questioned ⁴⁰  them,

Ayub 20:12-15

20:12 “If ⁴¹  evil is sweet in his mouth

and he hides it under his tongue, ⁴² 

20:13 if he retains it for himself

and does not let it go,

and holds it fast in his mouth, ⁴³ 

20:14 his food is turned sour ⁴⁴  in his stomach; ⁴⁵ 

it becomes the venom of serpents ⁴⁶  within him.

20:15 The wealth that he consumed ⁴⁷  he vomits up,

God will make him throw it out ⁴⁸  of his stomach.

Matius 25:15

25:15 To ⁴⁹  one he gave five talents, ⁵⁰  to another two, and to another one, each according to his ability. Then he went on his journey.

Matius 25:2

25:2 Five ⁵¹  of the virgins ⁵²  were foolish, and five were wise.

Pengkhotbah 2:15-16

2:15 So I thought to myself, “The fate of the fool will happen even to me! ⁵³ 

Then what did I gain by becoming so excessively ⁵⁴  wise?” ⁵⁵ 

So I lamented to myself, ⁵⁶ 

“The benefits of wisdom ⁵⁷  are ultimately ⁵⁸  meaningless!”

2:16 For the wise man, like ⁵⁹  the fool, will not be remembered for very long, ⁶⁰ 

because ⁶¹  in the days to come, both will already have been forgotten. ⁶² 

Alas, ⁶³  the wise man dies – just like ⁶⁴  the fool!

[22:7]  ¹ tn Heb “spoke.”

[22:17]  ² tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.

[7:21]  ³ 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]  ⁴ tn Heb “shekels.”

[7:22]  ⁵ tn Heb “Look, [it was] hidden in his tent, and the silver was beneath it.”

[7:23]  ⁶ tn Heb “poured out,” probably referring to the way the silver pieces poured out of their container.

[7:24]  ⁷ tn Or “Trouble” The name is “Achor” in Hebrew, which means “disaster” or “trouble” (also in v. 26).

[7:25]  ⁸ tn Or “trouble.” The word is “achor” in Hebrew (also in the following clause).

[7:25]  ⁹ tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.

[7:26]  ¹⁰ tc Heb “to this day.” The phrase “to this day” is omitted in the LXX and may represent a later scribal addition.

[7:2]  ¹¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[7:2]  ¹² map For the location of Bethel see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[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.”

[5:21]  ¹⁵ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ¹⁶ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ¹⁷ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ¹⁸ 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]  ¹⁹ tn Grk “sons of Israel.”

[5:21]  ²⁰ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

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

[5:22]  ²² 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]  ²³ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ²⁴ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ²⁵ 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]  ²⁶ tn Or “captain.”

[5:24]  ²⁷ 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]  ²⁸ tn Grk “heard these words.”

[5:24]  ²⁹ 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]  ³⁰ tn The optative verb here expresses confused uncertainty.

[5:25]  ³¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ³² sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ³³ tn Or “captain.”

[5:26]  ³⁴ 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.

[5:26]  ³⁵ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ³⁶ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ³⁷ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ³⁸ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ³⁹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴⁰ tn Or “interrogated,” “asked.”

[20:12]  ⁴¹ tn The conjunction אִם (’im) introduces clauses that are conditional or concessive. With the imperfect verb in the protasis it indicates what is possible in the present or future. See GKC 496 §159.q).

[20:12]  ⁴² sn The wicked person holds on to evil as long as he can, savoring the taste or the pleasure of it.

[20:13]  ⁴³ tn Heb “in the middle of his palate.”

[20:14]  ⁴⁴ tn The perfect verb in the apodosis might express the suddenness of the change (see S. R. Driver, Tenses in Hebrew, 204), or it might be a constative perfect looking at the action as a whole without reference to inception, progress, or completion (see IBHS 480-81 §30.1d). The Niphal perfect simply means “is turned” or “turns”; “sour is supplied in the translation to clarify what is meant.

[20:14]  ⁴⁵ tn The word is “in his loins” or “within him.” Some translate more specifically “bowels.”

[20:14]  ⁴⁶ sn Some commentators suggest that the ancients believed that serpents secreted poison in the gall bladder, or that the poison came from the gall bladder of serpents. In any case, there is poison (from the root “bitter”) in the system of the wicked person; it may simply be saying it is that type of poison.

[20:15]  ⁴⁷ tn Heb “swallowed.”

[20:15]  ⁴⁸ tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”); but since wealth is the subject there is a disinheritance meant here.

[25:15]  ⁴⁹ tn Here καί (kai) has not been translated.

[25:15]  ⁵⁰ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

[25:2]  ⁵¹ tn Here δέ (de) has not been translated.

[25:2]  ⁵² tn Grk “Five of them.”

[2:15]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn Heb “So I said in my heart.”

[2:15]  ⁵⁷ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ⁵⁸ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:16]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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.