Amsal 17:3
Konteks17:3 The crucible 1 is for refining 2 silver and the furnace 3 is for gold,
likewise 4 the Lord tests 5 hearts.
Mazmur 12:6
Konteks12:6 The Lord’s words are absolutely reliable. 6
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined. 7
Mazmur 66:10
Konteks66:10 For 8 you, O God, tested us;
you purified us like refined silver.
Zakharia 13:9
Konteks13:9 Then I will bring the remaining third into the fire;
I will refine them like silver is refined
and will test them like gold is tested.
They will call on my name and I will answer;
I will say, ‘These are my people,’
and they will say, ‘The Lord is my God.’” 9
Maleakhi 3:3
Konteks3:3 He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering.
Maleakhi 3:1
Konteks3:1 “I am about to send my messenger, 10 who will clear the way before me. Indeed, the Lord 11 you are seeking will suddenly come to his temple, and the messenger 12 of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.
Pengkhotbah 1:7
Konteks1:7 All the streams flow 13 into the sea, but the sea is not full,
and to the place where the streams flow, there they will flow again. 14
Pengkhotbah 4:12
Konteks4:12 Although an assailant may overpower 15 one person,
two can withstand him.
Moreover, a three-stranded cord is not quickly broken.
[17:3] 1 sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the
[17:3] 2 tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
[17:3] 3 sn The term כּוּר (cur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).
[17:3] 4 tn Heb “and.” Most English versions treat this as an adversative (“but”).
[17:3] 5 sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the
[12:6] 6 tn Heb “the words of the
[12:6] 7 tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
[13:9] 9 sn The expression I will say ‘It is my people,’ and they will say ‘the
[3:1] 10 tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).
[3:1] 11 tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered
[3:1] 12 sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.
[1:7] 13 tn Heb “are going” or “are walking.” The term הֹלְכִים (holÿkhim, Qal active participle masculine plural from הָלַךְ, halakh,“to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11).
[1:7] 14 tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.
[1:7] sn This verse does not refer to the cycle of evaporation or the return of water by underground streams, as sometimes suggested. Rather, it describes the constant flow of river waters to the sea. For all the action of the water – endless repetition and water constantly in motion – there is nothing new accomplished.
[4:12] 15 tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).