Amsal 1:5-6

1:5 (Let the wise also ¹  hear ²  and gain ³  instruction,

and let the discerning ⁴  acquire ⁵  guidance! ⁶ )

1:6 To discern ⁷  the meaning of ⁸  a proverb and a parable, ⁹ 

the sayings of the wise ¹⁰  and their ¹¹  riddles. ¹² 

Amsal 2:2-6

2:2 by making ¹³  your ear ¹⁴  attentive to wisdom,

and ¹⁵  by turning ¹⁶  your heart ¹⁷  to understanding,

2:3 indeed, if ¹⁸  you call out for ¹⁹  discernment ²⁰  –

raise your voice ²¹  for understanding –

2:4 if ²²  you seek ²³  it like silver, ²⁴ 

and search for it ²⁵  like hidden treasure,

2:5 then you will understand ²⁶  how to fear the Lord, ²⁷ 

and you will discover ²⁸  knowledge ²⁹  about God. ³⁰ 

2:6 For ³¹  the Lord gives ³²  wisdom,

and from his mouth ³³  comes ³⁴  knowledge and understanding.

Yehezkiel 18:31

18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! ³⁵  Why should you die, O house of Israel?

Yehezkiel 36:26

36:26 I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone ³⁶  from your body and give you a heart of flesh. ³⁷ 

Markus 10:15

10:15 I tell you the truth, ³⁸  whoever does not receive ³⁹  the kingdom of God like a child ⁴⁰  will never ⁴¹  enter it.”

Yohanes 1:11-13

1:11 He came to what was his own, ⁴²  but ⁴³  his own people ⁴⁴  did not receive him. ⁴⁵  1:12 But to all who have received him – those who believe in his name ⁴⁶  – he has given the right to become God’s children 1:13 – children not born ⁴⁷  by human parents ⁴⁸  or by human desire ⁴⁹  or a husband’s ⁵⁰  decision, ⁵¹  but by God.

Yohanes 8:47

8:47 The one who belongs to ⁵²  God listens and responds ⁵³  to God’s words. You don’t listen and respond, ⁵⁴  because you don’t belong to God.” ⁵⁵ 

Yohanes 10:26-27

10:26 But you refuse to believe because you are not my sheep. 10:27 My sheep listen to my voice, and I know them, and they follow me.

Yohanes 17:7-8

17:7 Now they understand ⁵⁶  that everything ⁵⁷  you have given me comes from you, 17:8 because I have given them the words you have given me. They ⁵⁸  accepted ⁵⁹  them ⁶⁰  and really ⁶¹  understand ⁶²  that I came from you, and they believed that you sent me.

Kisah Para Rasul 16:14

16:14 A ⁶³  woman named Lydia, a dealer in purple cloth ⁶⁴  from the city of Thyatira, ⁶⁵  a God-fearing woman, listened to us. ⁶⁶  The Lord opened her heart to respond ⁶⁷  to what Paul was saying.

Kisah Para Rasul 17:11

17:11 These Jews ⁶⁸  were more open-minded ⁶⁹  than those in Thessalonica, ⁷⁰  for they eagerly ⁷¹  received ⁷²  the message, examining ⁷³  the scriptures carefully every day ⁷⁴  to see if these things were so.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁷⁵  as he customarily did, and on three Sabbath days he addressed ⁷⁶  them from the scriptures,

Kisah Para Rasul 2:10

2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁷⁷  and visitors from Rome, ⁷⁸ 

Kisah Para Rasul 2:13-14

2:13 But others jeered at the speakers, ⁷⁹  saying, “They are drunk on new wine!” ⁸⁰ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁸¹  with the eleven, raised his voice, and addressed them: “You men of Judea ⁸²  and all you who live in Jerusalem, ⁸³  know this ⁸⁴  and listen carefully to what I say.

Ibrani 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ⁸⁵  with those who heard it in faith. ⁸⁶ 

Ibrani 8:10

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ⁸⁷  my laws in their minds ⁸⁸  and I will inscribe them on their hearts. And I will be their God and they will be my people. ⁸⁹ 

Yakobus 1:21-22

1:21 So put away all filth and evil excess and humbly ⁹⁰  welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves.

Yakobus 1:1

Salutation

1:1 From James, ⁹¹  a slave ⁹²  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁹³  Greetings!

Pengkhotbah 2:1-2

Futility of Self-Indulgent Pleasure

I thought to myself, ⁹⁴ 

2:1 “Come now, ⁹⁵  I will try ⁹⁶  self-indulgent pleasure ⁹⁷  to see ⁹⁸  if it is worthwhile.” ⁹⁹ 

But I found ¹⁰⁰  that it also is futile. ¹⁰¹ 

2:2 I said of partying, ¹⁰²  “It is folly,”

and of self-indulgent pleasure, ¹⁰³  “It accomplishes nothing!” ¹⁰⁴ 

Pengkhotbah 2:1

Futility of Self-Indulgent Pleasure

I thought to myself, ¹⁰⁵ 

2:1 “Come now, ¹⁰⁶  I will try ¹⁰⁷  self-indulgent pleasure ¹⁰⁸  to see ¹⁰⁹  if it is worthwhile.” ¹¹⁰ 

But I found ¹¹¹  that it also is futile. ¹¹² 

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

[1:5]  ¹ tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[1:5]  sn Verse 5 functions as a parenthesis in the purpose statements of 1:1-7. There are two purpose statements in 1:2 (“to know wisdom” and “to discern sayings”). The first is stated in detail in 1:3-4, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.

[1:5]  ² tn The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (vÿyosef, “Let him add!”).

[1:5]  ³ tn Heb “add.”

[1:5]  ⁴ tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book.

[1:5]  ⁵ tn The Hiphil verb וְיוֹסֶף (vÿyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).

[1:5]  ⁶ tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).

[1:6]  ⁷ tn The infinitive construct + ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.

[1:6]  ⁸ tn The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.

[1:6]  ⁹ tn The noun מְלִיצָה (mÿlitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539 s.v.; HALOT 590 s.v.). The related noun מֵלִיץ means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.

[1:6]  ¹⁰ tn This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”

[1:6]  ¹¹ tn The term “their” does not appear in the Hebrew text, but seems to be implied; it is supplied in the translation for the sake of clarity and smoothness.

[1:6]  ¹² tn The noun חִידָה (khidah, “riddle”) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see BDB 295 s.v. and HALOT 309 s.v. If this is related to Arabic hada (“to turn aside, avoid”), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.

[2:2]  ¹³ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ¹⁴ sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).

[2:2]  ¹⁵ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ¹⁶ tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.

[2:2]  ¹⁷ tn Or “mind” (the center of the will, the choice).

[2:3]  ¹⁸ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ¹⁹ tn Heb “summon.”

[2:3]  ²⁰ sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.

[2:3]  ²¹ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[2:4]  ²² tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ²³ tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ²⁴ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ²⁵ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[2:5]  ²⁶ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ²⁷ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ²⁸ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ²⁹ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ³⁰ tn Heb “knowledge of God.” The noun is an objective genitive.

[2:6]  ³¹ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ³² tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  ³³ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ³⁴ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[18:31]  ³⁵ sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.

[36:26]  ³⁶ sn That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37). In Rabbinic literature a “stone” was associated with an evil inclination (b. Sukkah 52a).

[36:26]  ³⁷ sn That is, a heart which symbolizes a will that is responsive and obedient to God.

[10:15]  ³⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ³⁹ sn On receive see John 1:12.

[10:15]  ⁴⁰ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ⁴¹ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[1:11]  ⁴² tn Grk “to his own things.”

[1:11]  ⁴³ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ⁴⁴ tn “People” is not in the Greek text but is implied.

[1:11]  ⁴⁵ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[1:12]  ⁴⁶ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).

[1:13]  ⁴⁷ tn The Greek term translated “born” here also involves conception.

[1:13]  ⁴⁸ tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.

[1:13]  ⁴⁹ tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.

[1:13]  ⁵⁰ tn Or “man’s.”

[1:13]  ⁵¹ tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).

[8:47]  ⁵² tn Grk “who is of.”

[8:47]  ⁵³ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ⁵⁴ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ⁵⁵ tn Grk “you are not of God.”

[17:7]  ⁵⁶ tn Or “they have come to know,” or “they have learned.”

[17:7]  ⁵⁷ tn Grk “all things.”

[17:8]  ⁵⁸ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ⁵⁹ tn Or “received.”

[17:8]  ⁶⁰ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ⁶¹ tn Or “truly.”

[17:8]  ⁶² tn Or have come to know.”

[16:14]  ⁶³ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:14]  ⁶⁴ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁶⁵ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁶⁶ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁶⁷ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[17:11]  ⁶⁸ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁶⁹ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁷⁰ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁷¹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁷² tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁷³ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁷⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:2]  ⁷⁵ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁷⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[2:10]  ⁷⁷ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁷⁸ map For location see JP4 A1.

[2:13]  ⁷⁹ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ⁸⁰ tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.

[2:14]  ⁸¹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁸² tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁸³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁸⁴ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[4:2]  ⁸⁵ tn Or “they were not united.”

[4:2]  ⁸⁶ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[8:10]  ⁸⁷ tn Grk “putting…I will inscribe.”

[8:10]  ⁸⁸ tn Grk “mind.”

[8:10]  ⁸⁹ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.

[1:21]  ⁹⁰ tn Or “with meekness.”

[1:1]  ⁹¹ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁹² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁹³ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[2:1]  ⁹⁴ tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ’amarti ’ani bÿlibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).

[2:1]  ⁹⁵ tn The Hebrew verb לְכָה (lÿkhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9-10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.

[2:1]  ⁹⁶ tn Or “test.” The cohortative אֲנַסְּכָה (’anassÿkhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (lada’at, “to ascertain”; Deut 8:2).

[2:1]  ⁹⁷ tn Heb “I will test you with pleasure.” The term שִׂמְחַה (simkhah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between שִׂמְחַה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.

[2:1]  sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1-3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.

[2:1]  ⁹⁸ tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ’anassÿkhah, “I will test you”) followed by vav + imperative (וּרְאֵה, urÿ’eh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157–1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5).

[2:1]  ⁹⁹ sn The phrase “to see what is good” (רָאָה, ra’ah, “to see” + טוֹב, tov, “good”) is repeated twice in 2:1-3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind.

[2:1]  ¹⁰⁰ tn The particle וְהִנֵּה (vÿhinneh, literally “Behold!”) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. הִנֵּה 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. הִנֵּה c). This is an example of the heterosis of the deictic particle (“Behold!”) for a verb of perception (“I found”). See E. W. Bullinger, Figures of Speech, 510-34.

[2:1]  ¹⁰¹ tn This use of הֶבֶל (hevel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210–11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (mÿholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c.

[2:2]  ¹⁰² tn Heb “laughter.” The term שְׂחוֹק (sÿkhoq, “laughter”) has a fourfold range of meanings: (1) “joyful laughter” (Ps 126:2; Prov 14:13; Job 8:21); (2) “frivolous laughter, merrymaking” (Eccl 2:2; 7:3, 6); (3) “pleasure, sport” (Prov 10:23; Eccl 10:19); and (4) “derision, mockery, laughingstock” (Jer 20:7; 48:26, 27, 39; Job 12:4; Lam 3:14). See HALOT 1315 s.v שְׂחוֹק; BDB 966 s.v. שְׂחֹק. In Ecclesiastes, שְׂחוֹק is always used in contexts of self-indulgent banqueting, drinking, frivolous partying and merrymaking (Eccl 2:2; 7:3, 6; 10:19). It is distinct from “healthy” joy and laughter (Ps 126:2; Job 8:21). The connotation of “frivolous merrymaking” fits this context best.

[2:2]  ¹⁰³ tn The term שִׂמְחָה (simkhah, “pleasure”) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between שִׂמְחָה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”) in 2:2 suggests that the pejorative sense is in view here.

[2:2]  ¹⁰⁴ tn Heb “What does it accomplish?” The rhetorical question “What does it accomplish?” expects a negative answer: “It accomplishes nothing!” (see E. W. Bullinger, Figures of Speech, 949–51). See, e.g., Gen 1:19; 18:14, 17; Deut 7:17; 1 Sam 2:25; Job 40:2; Pss 56:7[8]; 90:11; 94:16; 106:2; Eccl 3:21.

[2:1]  ¹⁰⁵ tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ’amarti ’ani bÿlibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).

[2:1]  ¹⁰⁶ tn The Hebrew verb לְכָה (lÿkhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9-10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.

[2:1]  ¹⁰⁷ tn Or “test.” The cohortative אֲנַסְּכָה (’anassÿkhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (lada’at, “to ascertain”; Deut 8:2).

[2:1]  ¹⁰⁸ tn Heb “I will test you with pleasure.” The term שִׂמְחַה (simkhah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between שִׂמְחַה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.

[2:1]  sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1-3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.

[2:1]  ¹⁰⁹ tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ’anassÿkhah, “I will test you”) followed by vav + imperative (וּרְאֵה, urÿ’eh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157–1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5).

[2:1]  ¹¹⁰ sn The phrase “to see what is good” (רָאָה, ra’ah, “to see” + טוֹב, tov, “good”) is repeated twice in 2:1-3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind.

[2:1]  ¹¹¹ tn The particle וְהִנֵּה (vÿhinneh, literally “Behold!”) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. הִנֵּה 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. הִנֵּה c). This is an example of the heterosis of the deictic particle (“Behold!”) for a verb of perception (“I found”). See E. W. Bullinger, Figures of Speech, 510-34.

[2:1]  ¹¹² tn This use of הֶבֶל (hevel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210–11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (mÿholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c.