Pengkhotbah 3:2
Konteks3:2 A time to be born, 1 and a time to die; 2
a time to plant, and a time to uproot what was planted;
Pengkhotbah 3:10
Konteks3:10 I have observed the burden
that God has given to people 3 to keep them occupied.
Pengkhotbah 3:20
Konteks3:20 Both go to the same place,
both come from the dust,
and to dust both return.
Pengkhotbah 4:5
Konteks4:5 The fool folds his hands and does no work, 4
so he has nothing to eat but his own flesh. 5
Pengkhotbah 5:5
Konteks5:5 It is better for you not to vow
than to vow and not pay it. 6
Pengkhotbah 5:20
Konteks5:20 For he does not think 7 much about the fleeting 8 days of his life
because God keeps him preoccupied 9 with the joy he derives from his activity. 10
Pengkhotbah 8:6
Konteks8:6 For there is a proper time and procedure for every matter,
for the oppression 11 of the king 12 is severe upon his victim. 13
Pengkhotbah 9:13
Konteks9:13 This is what I also observed about wisdom on earth, 14
and it is a great burden 15 to me:
Pengkhotbah 10:5
Konteks10:5 I have seen another 16 misfortune 17 on the earth: 18
It is an error a ruler makes. 19
Pengkhotbah 10:9
Konteks10:9 One who quarries stones may be injured by them;
one who splits logs may be endangered by them.
[3:2] 1 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] 2 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).
[3:10] 3 tn Heb “the sons of man.”
[4:5] 4 tn Heb “the fool folds his hands.” The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words “and does no work” (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant.
[4:5] 5 tn Heb “and eats his own flesh.” Most English versions render the idiom literally: “and eats/consumes his flesh” (KJV, AS, NASB, NAB, RSV, NRSV, NJPS). However, a few versions attempt to explain the idiom: “and lets life go to ruin” (Moffatt), “and wastes away” (NEB), “and ruins himself” (NIV).
[5:5] 6 tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[5:20] 7 tn The verb זָכַר (zakhar, “to remember”) may be nuanced “to call to mind; to think about,” that is, “to reflect upon” (e.g., Isa 47:7; Lam 1:9; Job 21:6; 36:24; 40:32; Eccl 11:8); cf. BDB 270 s.v. זָכַר 5; HALOT 270 s.v. I זכר 2.
[5:20] 8 tn The word “fleeting” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[5:20] 9 tn The term מַעֲנֵה (ma’aneh, Hiphil participle ms from II עָנָה, ’anah, “to be occupied”) refers to activity that keeps a person physically busy and mentally preoccupied, e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854; BDB 775 s.v. עָנָה II). The related noun עִנְיַן (’inyan,“business; occupation; task”) refers to activity that keeps man busy and occupies his time, e.g., Eccl 1:13; 2:26; 3:10 (HALOT 857; BDB 775 s.v. עִנְיָן). The participle form is used to emphasize durative, uninterrupted, continual action.
[5:20] 10 tn Heb “with the joy of his heart.” The words “he derives from his activity” do not appear in the Hebrew, but they are added to clarify the Teacher’s point in light of what he says right before this.
[8:6] 11 tn Heb “evil”; or “misery.”
[9:13] 14 tn Heb “under the sun.”
[9:13] 15 tn The term “burden” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[10:5] 16 tn The term “another” does not appear in the Hebrew text, but is supplied in the translation to indicate that this is not the first “misfortune” described by the Teacher. See 5:13, 16; 6:1-2.
[10:5] 18 tn Heb “under the sun.”
[10:5] 19 tn Heb “like an error that comes forth from the presence of a ruler.”
