Filipi 3:14
Konteks3:14 with this goal in mind, 1 I strive toward the prize of the upward call of God 2 in Christ Jesus.
Mazmur 42:1
KonteksBook 2
(Psalms 42-72)
For the music director; a well-written song 4 by the Korahites.
42:1 As a deer 5 longs 6 for streams of water,
so I long 7 for you, O God!
Mazmur 63:1-3
KonteksA psalm of David, written when he was in the Judean wilderness. 9
63:1 O God, you are my God! I long for you! 10
My soul thirsts 11 for you,
my flesh yearns for you,
in a dry and parched 12 land where there is no water.
63:2 Yes, 13 in the sanctuary I have seen you, 14
and witnessed 15 your power and splendor.
63:3 Because 16 experiencing 17 your loyal love is better than life itself,
my lips will praise you.
Mazmur 63:8
Konteks63:8 My soul 18 pursues you; 19
your right hand upholds me.
Mazmur 84:2
Konteks84:2 I desperately want to be 20
in the courts of the Lord’s temple. 21
My heart and my entire being 22 shout for joy
to the living God.
Mazmur 94:15
Konteks94:15 For justice will prevail, 23
and all the morally upright 24 will be vindicated. 25
Yesaya 51:1
Konteks51:1 “Listen to me, you who pursue godliness, 26
who seek the Lord!
Look at the rock from which you were chiseled,
at the quarry 27 from which you were dug! 28
Hosea 6:3
Konteks6:3 So let us acknowledge him! 29
Let us seek 30 to acknowledge 31 the Lord!
He will come to our rescue as certainly as the appearance of the dawn,
as certainly as the winter rain comes,
as certainly as the spring rain that waters the land.”
Hosea 6:1
Konteks6:1 “Come on! Let’s return to the Lord!
He himself has torn us to pieces,
but he will heal us!
He has injured 32 us,
but he will bandage our wounds!
Hosea 5:15
Konteks5:15 Then I will return again to my lair
until they have suffered their punishment. 33
Then they will seek me; 34
in their distress they will earnestly seek me.
Hosea 5:1
Konteks5:1 Hear this, you priests!
Pay attention, you Israelites! 35
For judgment is about to overtake you! 38
For you were like a trap 39 to Mizpah, 40
like a net 41 spread out to catch Tabor. 42
Titus 1:10-11
Konteks1:10 For there are many 43 rebellious people, idle talkers, and deceivers, especially those with Jewish connections, 44 1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.
Ibrani 12:14
Konteks12:14 Pursue peace with everyone, and holiness, 45 for without it no one will see the Lord.
Ibrani 12:1
Konteks12:1 Therefore, since we are surrounded by such a great cloud of witnesses, 46 we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,
Pengkhotbah 3:11-13
Konteks3:11 God has made everything fit beautifully 47 in its appropriate time,
but 48 he has also placed ignorance 49 in the human heart 50
so that 51 people 52 cannot discover what God has ordained, 53
from the beginning to the end 54 of their lives. 55
3:12 I have concluded 56 that there is nothing better for people 57
than 58 to be happy and to enjoy
themselves 59 as long as they live,
3:13 and also that everyone should eat and drink, and find enjoyment in all his toil,
for these things 60 are a gift from God.
[3:14] 1 tn Grk “according to the goal.”
[3:14] 2 tn Grk “prize, namely, the heavenly calling of God.”
[42:1] 3 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew
[42:1] 4 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[42:1] 5 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.
[42:1] 6 tn Or “pants [with thirst].”
[42:1] 7 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[63:1] 8 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
[63:1] 9 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
[63:1] 10 tn Or “I will seek you.”
[63:1] 12 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
[63:2] 13 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
[63:2] 14 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
[63:2] 15 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[63:3] 16 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
[63:3] 17 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
[63:8] 18 tn Or “I.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[63:8] 19 tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).
[84:2] 20 tn Heb “my soul longs, it even pines for.”
[84:2] 21 tn Heb “the courts of the
[84:2] 22 tn Heb “my flesh,” which stands for his whole person and being.
[94:15] 23 tn Heb “for judgment will return to justice.”
[94:15] 24 tn Heb “all the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
[94:15] 25 tn Heb “and after it [are] the pure of heart.”
[51:1] 26 tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”
[51:1] 27 tn Heb “the excavation of the hole.”
[51:1] 28 sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.
[6:3] 29 tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.
[6:3] 30 tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the
[6:3] 31 tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).
[6:1] 32 tn “has struck”; NRSV “struck down.”
[5:15] 33 tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”
[5:15] 34 tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”
[5:1] 35 tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”
[5:1] 36 tn Heb “Use the ear”; ASV “give ear.”
[5:1] 37 tn Heb “O house of the king” (so KJV); NIV “O royal house.”
[5:1] 38 tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”
[5:1] 39 sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).
[5:1] 40 tn Heb “you were a trap to Mizpah.”
[5:1] 41 sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).
[5:1] 42 tn Heb “and a net spread out over Tabor.”
[1:10] 43 tc ‡ The earliest and best
[1:10] 44 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”).
[12:14] 45 sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).
[12:1] 46 tn Grk “having such a great cloud of witnesses surrounding us.”
[3:11] 47 sn The Hebrew adjective translated beautifully functions as a metonymy of effect (i.e., to appear beautiful) for cause (i.e., to make it fit): “to fit beautifully.” It is used in parallelism with Qoheleth’s term for evaluation: טוֹב (tov, “good”) in 5:17.
[3:11] 48 tn The word “but” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[3:11] 49 tn Heb “darkness”; perhaps “eternity” or “the future.” The meaning of the noun עֹלָם (’olam) is debated. It may mean: (1) “ignorance”; (2) time reference: (a) “eternity” or (b) “the future”; or (3) “knowledge” (less likely). The arguments for these options may be summarized: (1) Most suggest that עֹלָם is the defectively written form of עוֹלָם “duration; eternity” (e.g., Eccl 1:4; 2:16; 3:14; 9:6; 12:5); see BDB 762 s.v. III עוֹלָם 2.k. Within this school of interpretation, there are several varieties: (a) BDB 762 s.v. III עוֹלָם 2.k suggests that here it denotes “age [i.e., duration] of the world,” which is attested in postbiblical Hebrew. The term III עֹלָם “eternity” = “world” (Jastrow 1084 s.v. עָלַם III) is used in this sense in postbiblical Hebrew, mostly in reference to the Messianic age, or the world to come (e.g., Tg. Genesis 9:16; Tg. Onq. Exodus 21:6; Tg. Psalms 61:7). For example, “the world (עֹלָם) shall last six thousand years, and after one thousand years it shall be laid waste” (b. Rosh HaShanah 31a) and “the world (עֹלָם) to come” (b. Sotah 10b). The LXX and the Vulgate took the term in this sense. This approach was also adopted by several English translations: “the world” (KJV, Douay, ASV margin). (b) HALOT 799 s.v. עוֹלָם 5 and THAT 2:242 suggest that the term refers to an indefinite, unending future: “eternity future” or “enduring state referring to past and future” (see also BDB 762 s.v. III עוֹלָם 2.i). In this sense, the noun עֹלָם functions as a metonymy of association: “a sense of eternity,” but not in a philosophical sense (see J. Barr, Biblical Words for Time [SBT], 117, n. 4). This approach is supported by three factors: (i) the recurrence of עוֹלָם (“eternity”) in 3:14, (ii) the temporal qualification of the statement in the parallel clause (“from beginning to end”), and (iii) by the ordinary meaning of the noun as “eternity” (HALOT 798–799 s.v. עוֹלָם). The point would be that God has endowed man with an awareness of the extra-temporal significance of himself and his accomplishments (D. R. Glenn, “Ecclesiastes,” BKCOT, 984). This is the most frequent approach among English versions: “the timeless” (NAB), “eternity” (RSV, MLB, ASV, NASB, NIV, NJPS), “a sense of time past and time future” (NEB), and “a sense of past and future” (NRSV). (3) Other scholars suggest that עוֹלָם simply refers to the indefinite future: “the future,” that is, things to come (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241). The plural עֹלָמִים (’olamim, “things to come”) was used in this sense in Eccl 1:10 (e.g., 1 Kgs 8:13 = 2 Chr 6:2; Pss 61:5; 77:8; 145:13; Dan 9:24; cf. HALOT 799 s.v. עוֹלָם 2). The point would simply be that God has not only ordained all the events that will take place in man’s life (3:1-8), but also preoccupies man with the desire to discover what will happen in the future in terms of the orchestration or timing of these events in his life (3:9-11). This fits well with the description of God’s orchestration of human events in their most appropriate time (3:1-10) and the ignorance of man concerning his future (3:11b). Elsewhere, Qoheleth emphasizes that man cannot learn what the future holds in store for him (e.g., 8:7, 17). This approach is only rarely adopted: “the future” (NJPS margin). (2) The second view is that עֹלָם is not defectively written עוֹלָם (“eternity”) but the segholate noun II עֶלֶם (’elem) that means “dark” (literal) or “ignorance; obscurity; secrecy” (figurative). The related noun תַּעֲלֻמָה (ta’alumah) means “hidden thing; secret,” and the related verb עָלַם (’alam) means “to hide; to conceal” (BDB 761 s.v. I עָלַם; HALOT 834–35 s.v. עלם). This is related to the Ugaritic noun “dark” and the Akkadian verb “to be black; to be dark” (see HALOT 834-35 s.v. עלם). In postbiblical Hebrew the root II עֶלֶם means (i) “secret” and (ii) “forgetfulness” (Jastrow 1084 s.v. עֶלֶם I). Thus the verse would mean that God has “obscured” man’s knowledge so that he cannot discover certain features of God’s program. This approach is adopted by Moffatt which uses the word “mystery.” Similarly, the term may mean “forgetfulness,” that is, God has plagued man with “forgetfulness” so that he cannot understand what God has done from the beginning to the end (e.g., Eccl 1:11). (3) The third view (Delitzsch) is to relate עֹלָם to a cognate Arabic root meaning “knowledge.” The point would be that God has endowed man with “knowledge,” but not enough for man to discover God’s eternal plan. This approach is only rarely adopted: “knowledge” (YLT).
[3:11] 50 tn Heb “in their heart.” The Hebrew term translated heart functions as a metonymy of association for man’s intellect, emotions, and will (BDB 524–25 s.v. לֵב 3–6, 9). Here, it probably refers to man’s intellectual capacities, as v. 11 suggests.
[3:11] 51 tn The compound preposition מִבְּלִי (mibbÿli, preposition מִן [min] + negative particle בְּלִי [bÿli]) is used as a conjunction here. Elsewhere, it can express cause: “because there is no [or is not]” (e.g., Deut 9:28; 28:55; Isa 5:13; Ezek 34:5; Lam 1:4; Hos 4:6), consequence: “so that there is no [or is not]” (e.g., Ezek 14:5; Jer 2:15; 9:9-11; Zeph 3:6), or simple negation: “without” (e.g., Job 4:11, 20; 6:6; 24:7-8; 31:19). BDB 115 s.v. בְּלִי 3.c.β suggests the negative consequence: “so that not,” while HALOT 133 s.v. בְּלִי 5 suggests the simple negation: “without the possibility of.”
[3:11] 53 tn Heb “the work that God has done.” The phrase אֶת־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה (’et-hamma’aseh ’asher-’asah, “the work which he [i.e., God] has done”) is an internal cognate accusative (direct object and verb are from the same root), used for emphasis (see IBHS 167 §10.2.1g). The repetition of the verb עָשַׂה (“to do”) in 3:11 and 3:14 suggests that this phrase refers to God’s foreordination of all the events and timing of human affairs: God has “made” ( = “foreordained”; עָשַׂה) everything appropriate in his sovereign timing (3:11a), and all that God has “done” ( = “foreordained”; עָשַׂה) will come to pass (3:14). Thus, the verb עָשַׂה functions as a metonymy of effect (i.e., God’s actions) for cause (i.e., God’s sovereign foreordination). The temporal clause “from beginning to end” (3:11) supports this nuance.
[3:11] 54 tn Traditionally, “what God has done from the beginning to the end.” The temporal clause מֵרֹאשׁ וְעַד־סוֹף (mero’sh vÿ’ad-sof, “from the beginning to the end”) is traditionally taken in reference to “eternity” (the traditional understanding of הָעֹלָם [ha’olam] earlier in the verse; see the note on “ignorance”), e.g., KJV, NEB, NAB, ASV, NASB, NIV, RSV, NRSV. However, if הָעֹלָם simply denotes “the future” (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241), this temporal clause would refer to the events God has ordained to transpire in an individual’s life, from beginning to end. This approach is adopted by one English version: “but without man ever guessing, from first to last, all the things that God brings to pass” (NJPS). This would fit well in the context begun in 3:1 with the fourteen merisms encompassing man’s life, starting with “a time to be born” (i.e., from the beginning in 3:11) and concluding with “a time to die” (i.e., to the end in 3:11). This approach is also supported by the admonition of 3:12-13, namely, since no one knows what will happen to him in the future days of his life, Qoheleth recommends that man enjoy each day as a gift from God.
[3:11] 55 tn The phrase “of their lives” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[3:12] 57 tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.
[3:12] 58 tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).
[3:12] 59 tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).
[3:13] 60 tn Heb “for it.” The referent of the 3rd person feminine singular independent person pronoun (“it”) is probably the preceding statement: “to eat, drink, and find satisfaction.” This would be an example of an anacoluthon (GKC 505-6 §167.b). Thus the present translation uses “these things” to indicate the reference back to the preceding.