Mazmur 2:8-12
Konteks2:8 Ask me,
and I will give you the nations as your inheritance, 1
the ends of the earth as your personal property.
2:9 You will break them 2 with an iron scepter; 3
you will smash them like a potter’s jar!’” 4
2:10 So now, you kings, do what is wise; 5
you rulers of the earth, submit to correction! 6
2:11 Serve 7 the Lord in fear!
Repent in terror! 8
Otherwise he 10 will be angry, 11
and you will die because of your behavior, 12
when his anger quickly ignites. 13
How blessed 14 are all who take shelter in him! 15
Yesaya 60:12
Konteks60:12 Indeed, 16 nations or kingdoms that do not serve you will perish;
such nations will be totally destroyed. 17
Zakharia 14:16-19
Konteks14:16 Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the Lord who rules over all, and to observe the Feast of Tabernacles. 18 14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem 19 to worship the King, the Lord who rules over all, they will get no rain. 14:18 If the Egyptians will not do so, they will get no rain – instead there will be the kind of plague which the Lord inflicts on any nations that do not go up to celebrate the Feast of Tabernacles. 14:19 This will be the punishment of Egypt and of all nations that do not go up to celebrate the Feast of Tabernacles.
Lukas 19:27
Konteks19:27 But as for these enemies of mine who did not want me to be their king, 20 bring them here and slaughter 21 them 22 in front of me!’”
Lukas 19:2
Konteks19:2 Now 23 a man named Zacchaeus was there; he was a chief tax collector 24 and was rich.
Lukas 1:8
Konteks1:8 Now 25 while Zechariah 26 was serving as priest before God when his division was on duty, 27
Lukas 1:1
Konteks1:1 Now 28 many have undertaken to compile an account 29 of the things 30 that have been fulfilled 31 among us,
Pengkhotbah 2:6-8
Konteks2:6 I constructed pools of water for myself,
to irrigate my grove 32 of flourishing trees.
2:7 I purchased male and female slaves,
and I owned slaves who were born in my house; 33
I also possessed more livestock – both herds and flocks –
than any of my predecessors in Jerusalem. 34
2:8 I also amassed silver and gold for myself,
as well as valuable treasures 35 taken from kingdoms and provinces. 36
I acquired male singers and female singers for myself,
and what gives a man sensual delight 37 – a harem of beautiful concubines! 38
[2:8] 1 sn I will give you the nations. The
[2:9] 2 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 3 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 4 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 5 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 6 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 7 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 8 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 9 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 10 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 11 tn The implied subject of the verb is the
[2:12] 12 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 13 tn Or “burns.” The
[2:12] 14 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 15 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[60:12] 16 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
[60:12] 17 tn The infinitive absolute appears before the finite verb for emphasis.
[14:16] 18 sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the
[14:17] 19 sn The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the
[19:27] 20 tn Grk “to rule over them.”
[19:27] 21 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 22 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:2] 23 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[19:2] 24 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
[1:8] 25 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:8] 26 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 27 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:1] 28 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 29 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 31 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[2:6] 32 tn Heb “to water from them a grove” (or “forest).
[2:7] 33 tn The phrase “sons of a house” (בְנֵי בַיִת, vÿne vayit) appears to be parallel to “a son of my house” (בֶן־בֵּיתִי, ven-beti) which refers to a person born into slavery from male and female servants in the master’s possession, e.g., Eleazar of Damascus (Gen 15:3). The phrase appears to denote children born from male and female slaves already in his possession, that is, “homeborn slaves” (NASB) or “other slaves who were born in my house” (NIV). Apparently confusing the sense of the phrase with the referent of the phrase in Gen 15:3, NJPS erroneously suggests “stewards” in Eccl 2:7.
[2:7] 34 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:8] 35 tn The term סְגֻלָּה (sÿgullah) denotes “personal property” (HALOT 742 s.v. סְגֻלָּה 1) or “valued property, personal treasure” (BDB 688 s.v. סְגֻלָּה 2). Elsewhere, it refers to a king’s silver and gold (1 Chr 27:3). It is related to Akkadian sug/kullu “flock” (AHw 2:1053-54) and sikiltu “private property [belonging to the king]” (AHw 2:1041). The term refers to the personal, private and valued possessions of kings, which do not pass into the hands of the state.
[2:8] 36 tn Heb “of kings and provinces.” This personal treasure was taken as tribute from other kings and governors. See T. Longman III, Ecclesiastes (NICOT), 92.
[2:8] 37 tn Heb “and sensual delights of the sons of man.” The noun תַּעֲנוּג (ta’anug) has a three-fold range of meanings: (1) “luxury; comfort” (Mic 2:9; Prov 19:10; Sir 6:28; 11:27; 14:16; 37:29; 41:1); (2) “pleasure; delight” of sexual love (Song 7:7); and (3) “daintiness; feminine” (Mic 1:16); see HALOT 1769 s.v. תַּעֲנוּג; BDB 772 s.v. תַּעֲנוּג. The related adjective עָנֹג (’anog, “pampered; dainty”) is used to describe a pampered woman (Deut 28:56), to personify Babylon as a delicate woman (Isa 47:1), and to ridicule delicate men (Deut 28:54); see HALOT 851 s.v. עָֹנֹג; BDB 772 עָנֹג. It is related to the noun עֹנֶג (’oneg, “pleasure; exquisite delight; daintiness”; see HALOT 851 s.v. עֹנֶג; BDB 772 s.v. עֹנֶג) and the verb עָנֹג which means “to be soft; to be delicate” and “pleasurable” (Pual) and “to pamper oneself” and “to take delight or pleasure in” (HALOT 851 s.v. ענג; BDB 772 s.v. עָנֹג). The root ענג is paralleled with רֹךְ (rokh, Deut 28:56), רַךְ (rakh, Deut 28:54), and רַכָּה (rakkah, Deut 28:56) with the meanings “delicate; soft; tender; weak; coddled; pampered.” The context of Eccl 2:4-11 suggests that it denotes either “luxury” as in “the luxuries of commoners” (NJPS) or “pleasure; delight” as in “the delights of men” (KJV, NASB, NIV). Part of the difficulty in determining the meaning of this term is caused by the ambiguity in meaning of its referent, namely, the appositional phrase שִׁדָּה וְשִׁדּוֹת (shiddah vÿshiddot), the meaning of which is uncertain (see the note on the phrase “a harem of beautiful concubines” at the end of this verse).
[2:8] 38 tn The meaning of the superlative construction שִׁדָּה וְשִׁדּוֹת (shiddah vÿshiddot) is uncertain because the term שִׁדָּה (shiddah) occurs only here in the OT. There are four basic approaches to the phrase: (1) Most scholars suggest that it refers to a royal harem and that it is in apposition to “the sensual delights of man” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם, vÿta’anugot bÿne ha’adam). There are four variations of this approach: (a) There is a possible connection to the Ugaritic sht “mistress, lady” and the Arabic sitt “lady” (HALOT 1420 s.v. שִׁדָּה). (b) German scholars relate it to Assyrian sadadu “love” (Delitzsch, Konig, Wildeboer, Siegfried); however, BDB questions this connection (BDB 994 s.v. שׁדה). (c) Ibn Ezra relates it to II שַׁד (shad) “plunder; spoil” or שׁדה “[women] taken by violence,” and suggests that it refers to the occupants of the royal harem. (d) BDB connects it to the Hebrew noun I שַׁד (shad, “breast”; e.g., Isa 28:9; Ezek 16:7; 23:3, 21, 34; Hos 2:4; 9:14; Song 1:13; 4:5; 7:4, 8, 9; 8:1, 8, 10; Job 3:12) adding that שׁדה is related to the cognate Arabic and Aramaic roots meaning “breast” (BDB 994 s.v.). This would be a synecdoche of part (i.e., breast) for the whole (i.e., woman), similar to the idiom “one womb, two wombs” (רַחַם רַחֲמָתַיִם, rakham rakhamatayim) where “womb” = woman (Judg 5:30). This is the approach taken by most English versions: “many concubines” (NASB, RSV, NRSV), “a wife and wives” (YLT), “mistresses galore” (MLB), “many a mistress” (Moffatt), and “a harem” (NIV). This is the approach suggested by the Hebrew Old Testament Text Project: “une femme et des femmes” = one or two women (e.g., Judg 5:30); see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:566. (2) The NJPS connects it to the Mishnaic Hebrew noun שִׁדָּה which became שִׁידָּה (“a strong box, chest”; Jastrow 1558 s.v. שִׁידָּה) and renders the phrase “coffers and coffers of them” in apposition to the phrase “the luxuries of commoners” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם). (3) KJV and ASV take the phrase in apposition to “male and female singers” and translate it as “musical instruments.” However, there is no known Hebrew term that would justify this approach. (4) The LXX related the term to the Aramaic root שׁדא (“to pour out [wine]”) and rendered the phrase as οἰνοχόον καὶ οἰνοχόας (oinocoon kai oinocoas), “a male-butler and female cupbearers.” Aquila took a similar approach: κυλίκιον καὶ κυλίκια (kulikion kai kulikia), “wine cups and wine vessels.” This is reflected in the Vulgate and Douay: “cups and vessels to serve to pour out wine.” Although the semantic meaning of the term שִׁדָּה וְשִׁדּוֹת (“a breast of breasts”) is uncertain, the grammatical/syntactical form of the phrase is straightforward: (1) It is in apposition to the preceding line, “the delights of the son of men” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם). (2) The phrase is a superlative construction. When the second word is plural and it follows a noun from the same root which is singular, it indicates the best or most outstanding example of the person or thing so described. In addition to the Judg 5:30 parallel cited above, see the expression “a generation, generations” in Pss 72:5; 102:25; Isa 51:8. Unlike, Eccl 2:8, this juxtapositioning of the singular and plural to express the superlative usually involves a construct form. See קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim, “the holy of holies,” i.e., the most holy place”; Exod 26:33), שִׁיר הַשִּׁירִים (shir hashirim, “the song of songs,” i.e., “the most excellent song”; Song 1:1), אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הַאֲדֹנִים (’elohe ha’elohim va’adone ha’adonim, “the God of gods and Lord of lords,” i.e., “the Highest God and the Supreme Lord”; Deut 10:17), and עֶבֶד עֲבָדִים (’eved ’avadim, “a slave of slaves,” i.e., “the most abject slave”; Gen 9:25). See GKC 431 §133.i; R. J. Williams, Hebrew Syntax, 17-18, §80; IBHS 154 §9.5.3j. If the semantic meaning of the terms שִׁדָּה וְשִׁדּוֹת denotes “a breast (among) breasts” or “a lady (among) ladies” (Eccl 2:8, but see the previous note on the phrase “a man’s sensual delights”), the superlative construction may connote “the most beautiful breasts” (metonymy of part for the whole) or “the most beautiful woman.” This might refer to a harem of concubines or to one woman (the wife of the king?) who was the most beautiful woman in the land.
[2:8] sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
