Mazmur 31:15

31:15 You determine my destiny! ¹ 

Rescue me from the power of my enemies and those who chase me.

Pengkhotbah 3:17

3:17 I thought to myself, “God will judge both the righteous and the wicked;

for there is an appropriate time for every activity,

and there is a time of judgment ²  for every deed.

Pengkhotbah 8:6-7

8:6 For there is a proper time and procedure for every matter,

for the oppression ³  of the king ⁴  is severe upon his victim. ⁵ 

8:7 Surely no one knows the future, ⁶ 

and no one can tell another person what will happen. ⁷ 

Pengkhotbah 9:11-12

Wisdom Cannot Protect against Seemingly Chance Events

9:11 Again, ⁸  I observed this on the earth: ⁹ 

the race is not always ¹⁰  won by the swiftest,

the battle is not always won by the strongest;

prosperity ¹¹  does not always belong to those who are the wisest,

wealth does not always belong to those who are the most discerning,

nor does success ¹²  always come to those with the most knowledge –

for time and chance may overcome ¹³  them all.

9:12 Surely, no one ¹⁴  knows his appointed time! ¹⁵ 

Like fish that are caught in a deadly ¹⁶  net, and like birds that are caught in a snare –

just like them, all people ¹⁷  are ensnared ¹⁸  at an unfortunate ¹⁹  time that falls upon them suddenly.

Yesaya 60:22

60:22 The least of you will multiply into ²⁰  a thousand;

the smallest of you will become a large nation.

When the right time comes, I the Lord will quickly do this!” ²¹ 

Daniel 2:21

2:21 He changes times and seasons,

deposing some kings

and establishing others. ²² 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ²³ 

Lukas 21:22-24

21:22 because these are days of vengeance, ²⁴  to fulfill ²⁵  all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ²⁶  on the earth and wrath against this people. 21:24 They ²⁷  will fall by the edge ²⁸  of the sword and be led away as captives ²⁹  among all nations. Jerusalem ³⁰  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ³¹ 

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ³²  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 17:26

17:26 From one man ³³  he made every nation of the human race ³⁴  to inhabit the entire earth, ³⁵  determining their set times ³⁶  and the fixed limits of the places where they would live, ³⁷ 

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ³⁸  Amphipolis ³⁹  and Apollonia, ⁴⁰  they came to Thessalonica, ⁴¹  where there was a Jewish synagogue. ⁴² 

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Titus 1:1

Salutation

1:1 From Paul, ⁴³  a slave ⁴⁴  of God and apostle of Jesus Christ, to further the faith ⁴⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:15

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁴⁶ 

Pengkhotbah 2:3

2:3 I thought deeply ⁴⁷  about the effects of ⁴⁸  indulging ⁴⁹  myself ⁵⁰  with wine

(all the while ⁵¹  my mind was guiding me ⁵²  with wisdom) ⁵³ 

and the effects of ⁵⁴  behaving foolishly, ⁵⁵ 

so that ⁵⁶  I might discover what is profitable ⁵⁷ 

for people ⁵⁸  to do on earth ⁵⁹  during the few days ⁶⁰  of their lives.

Pengkhotbah 3:7-8

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

3:8 A time to love, and a time to hate;

a time for war, and a time for peace.

[31:15]  ¹ tn Heb “in your hand [are] my times.”

[3:17]  ² tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[8:6]  ³ tn Heb “evil”; or “misery.”

[8:6]  ⁴ tn Heb “the man.”

[8:6]  ⁵ tn Heb “upon him.”

[8:7]  ⁶ tn Heb “what will be.”

[8:7]  ⁷ tn Heb “Who can tell him what will be?”

[9:11]  ⁸ tn Heb “I returned and.” In the Hebrew idiom, “to return and do” means “to do again.”

[9:11]  ⁹ tn Heb “under the sun.”

[9:11]  ¹⁰ tn The term “always” does not appear in the Hebrew text, but is supplied in the translation (five times in this verse) for clarity.

[9:11]  ¹¹ tn Heb “bread.”

[9:11]  ¹² tn Heb “favor.”

[9:11]  ¹³ tn Heb “happen to.”

[9:12]  ¹⁴ tn Heb “man.” The term is used here in a generic sense and translated “no one.”

[9:12]  ¹⁵ tn Heb “time.” BDB 773 s.v. עֵת 2.d suggests that עֵת (’et, “time”) refers to an “uncertain time.” On the other hand, HALOT 901 s.v. עֵת 6 nuances it as “destined time,” that is, “no one knows his destined time [i.e., hour of destiny].” It is used in parallelism with זְמָן (zÿman, “appointed time; appointed hour”) in 3:1 (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן). Eccl 3:9-15 teaches God’s sovereignty over the appointed time-table of human events. Similarly, Qoheleth here notes that no one knows what God has appointed in any situation or time. This highlights the limitations of human wisdom and human ability, as 9:11 stresses.

[9:12]  ¹⁶ tn Heb “bad, evil.” The moral connotation hardly fits here. The adjective would seem to indicate that the net is the instrument whereby the fish come to ruin.

[9:12]  ¹⁷ tn Heb “the sons of man.”

[9:12]  ¹⁸ tn The Masoretes pointed the consonantal form יוקשׁים (“are ensnared”) as יוּקָשִׁים (yuqashim, Pual participle mpl from ַָיקֹשׁ, yaqosh, “to be ensnared”). This is an unusual form for a Pual participle: (1) The characteristic doubling of the middle consonant was omitted due to the lengthening of the preceding short vowel from יֻקָּשִׁים to יוּקָשִׁים (GKC 74 §20.n and 143 §52.s), and (2) The characteristic prefix מְ (mem) is absent, as in a few other Pual participles, e.g., Exod 3:2; Judg 13:8; 2 Kgs 2:10; Isa 30:24; 54:11 (GKC 143 §52.s). On the other hand, the consonant form יוקשים might actually be an example of the old Qal passive participle which dropped out of Hebrew at an early stage, and was frequently mistaken by the Masoretes as a Pual form (e.g., Jer 13:10; 23:32) (GKC 143 §52.s). Similarly, the Masoretes pointed אכל as אֻכָּל (’ukkal, Pual perfect 3rd person masculine singular “he was eaten”); however, it probably should be pointed אֻכַל (’ukhal, old Qal passive perfect 3rd person masculine singular “he was eaten”) because אָכַל (’akhal) only occurs in the Qal (see IBHS 373-74 §22.6a).

[9:12]  ¹⁹ tn Heb “evil.” The term רָעָה (ra’ah, “evil; unfortunate”) is repeated in v. 12 in the two parts of the comparison: “fish are caught in an evil (רָעָה) net” and “men are ensnared at an unfortunate (רָעָה) time.”

[60:22]  ²⁰ tn Heb “will become” (so NASB, NIV).

[60:22]  ²¹ tn Heb “I, the Lord, in its time, I will quickly do it.”

[2:21]  ²² tn Aram “kings.”

[2:21]  ²³ tn Aram “the knowers of understanding.”

[21:22]  ²⁴ tn Or “of punishment.” This is a time of judgment.

[21:22]  ²⁵ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:23]  ²⁶ sn Great distress means that this is a period of great judgment.

[21:24]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²⁸ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ²⁹ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ³⁰ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³¹ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[1:7]  ³² tn Grk “It is not for you to know.”

[17:26]  ³³ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ³⁴ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ³⁵ tn Grk “to live over all the face of the earth.”

[17:26]  ³⁶ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ³⁷ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:1]  ³⁸ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ³⁹ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁴⁰ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁴¹ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁴² sn See the note on synagogue in 6:9.

[1:1]  ⁴³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁴ 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]  ⁴⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁴⁶ tn Grk “before eternal ages.”

[2:3]  ⁴⁷ tn Heb “In my heart I explored.” The verb תּוּר (tur, “to seek out, to spy out, to explore”) is used in the OT to describe: (1) the physical activity of “spying out” or “exploring” geographical locations (Num 13:2, 16, 17, 21, 25, 32; 14:6, 7, 34, 36, 38; Job 39:8) and (2) the mental activity of “exploring” or “examining” a course of action or the effects of an action (Eccl 1:13; 2:3; 7:25; 9:1). See BDB 1064 s.v. תּוּר 2; HALOT 1708 s.v. תּוּר. It was used as a synonym with דָרָשׁ (darash, “to study”) in 1:13: “I devoted myself to study (לִדְרוֹשׁ, lidrosh) and to explore (לָתוּר, latur).”

[2:3]  sn As the repetition of the term לֵב (lev, “heart” or “mind”) indicates (2:1, 3), this experiment appears to have been only an intellectual exercise or a cognitive reflection: “I said to myself (Heb “in my heart [or “mind”],” 2:1); “I explored with my mind (Heb “heart,” 2:3a); and “my mind (Heb “heart”) guiding me with wisdom” (2:3b). Qoheleth himself did not indulge in drunkenness; but he contemplated the value of self-indulgence in his mind.

[2:3]  ⁴⁸ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁴⁹ tn Or “I sought to cheer my flesh with wine.” The term לִמְשׁוֹךְ (limshokh, Qal infinitive construct from מָשַׁךְ, mashakh, “to draw, pull”) functions in a complementary sense with the preceding verb תּוּר (tur “to examine”): Heb “I sought to draw out my flesh with wine” or “I [mentally] explored [the effects] of drawing out my flesh with wine.” The verb מָשַׁךְ means “to draw, to drag along, to lead” (BDB 604 s.v. מָשַׁךְ) or “to draw out; to stretch out [to full length]; to drag; to pull; to seize; to carry off; to pull; to go” (HALOT 645–46 s.v. משׁך). BDB suggests that this use be nuanced “to draw, to attract, to gratify” the flesh, that is, “to cheer” (BDB 604 s.v. מָשַׁךְ 7). While this meaning is not attested elsewhere in the OT, it is found in Mishnaic Hebrew: “to attract” (Qal), e.g., “it is different with heresy, because it attracts [i.e., persuades, offers inducements]” (b. Avodah Zarah 27b) and “to be attracted, carried away, seduced,” e.g., “he was drawn after them, he indulged in the luxuries of the palace” (b. Shabbat 147b). See Jastrow 853-54 s.v. מְשַׂךְ. Here it denotes “to stretch; to draw out [to full length],” that is, “to revive; to restore” the body (HALOT 646 s.v. משׁד [sic] 3). The statement is a metonymy of cause (i.e., indulging the flesh with wine) for effect (i.e., the effects of self-indulgence).

[2:3]  ⁵⁰ tn Heb “my flesh.” The term בְּשָׂרִי (bÿsari, “my flesh”) may function as a synecdoche of part (i.e., flesh) for the whole (i.e., whole person). See E. W. Bullinger, Figures of Speech, 642. One could translate, “I sought to cheer myself.”

[2:3]  ⁵¹ tn The phrase “all the while” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁵² tn The word “me” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁵³ tn Heb “and my heart was leading along in wisdom.” The vav + noun, וְלִבִּי (vÿlibbi) introduces a disjunctive, parenthetical clause designed to qualify the speaker’s remarks lest he be misunderstood: “Now my heart/mind….” He emphasizes that he never lost control of his senses in this process. It was a purely mental, cognitive endeavor; he never actually gave himself over to wanton self-indulgence in wine or folly.

[2:3]  ⁵⁴ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁵⁵ tn Heb “embracing folly.” The verb אָחָז (’akhaz, “to embrace”) is normally used to describe the physical action of taking hold of an object. Here is it is used metaphorically to describe a person’s choice of lifestyle, that is, adopting a particular course of moral conduct (e.g., Job 17:9); see HALOT 31–32 s.v. אחז; BDB 28 s.v. אָחַז.

[2:3]  ⁵⁶ tn Or “until.” The construction עַד אֲשֶׁר (’ad ’asher, “until”) introduces a temporal result clause (e.g., Gen 27:44; 28:15; Num 21:35; Isa 6:11); see HALOT 787 s.v. III עַד B.b. With an imperfect verb (such as אֶרְאֶה, ’er’eh, Qal imperfect first common singular from רָאָה, ra’ah, “to see”), the compound construction עַד אֲשֶׁר usually refers to future time (Gen 27:44; 29:8; Exod 23:30; 24:14; Lev 22:4; Num 11:20; 20:17; 1 Sam 22:3; Hos 5:15), but it also rarely refers to past time (Jonah 4:5; Eccl 2:3); see BDB 725 s.v. III עַד II.1.a.b. Joüon 2:370 §113.k notes that when the compound construction עַד אֲשֶׁר is occasionally used with an imperfect depicting past action to denote a virtual nuance of purpose: “until” = “so that,” e.g., Jonah 4:5; Eccl 2:3.

[2:3]  ⁵⁷ tn Heb “I might see where is the good?” The interrogative particle אֵי (’e, “where?”) used with the demonstrative pronoun זֶה (zeh, “this”) forms an idiom: “where [then]?” (HALOT 37–38 s.v. אֵי 2.a; see, e.g., 1 Sam 9:18; 1 Kgs 13:12; 2 Kgs 3:8; Isa 50:1; 66:1; Jer 6:16; Job 28:12, 20; 38:19, 24; Esth 7:5). The phrase אֵי־זֶה טוֹב (’e-zeh tov) is an indirect question that literally means, “Where is the good?” that is, “what good?” (HALOT 38 s.v. אֵי 2.d).

[2:3]  ⁵⁸ tn Heb “the sons of man.”

[2:3]  ⁵⁹ tn Heb “under the heavens.”

[2:3]  ⁶⁰ tn Heb “number of the days.” The Hebrew noun מִסְפַּר (mispar, “number, quantity”) sometimes means “few” (e.g., Gen 34:30; Num 9:20; Deut 4:27; 33:6; Isa 10:19; Jer 44:28; Ezek 12:16; Ps 105:12; Job 16:22; 1 Chr 16:19); see HALOT 607 s.v. מִסְפָּר 2.b; BDB 709 s.v. מִסְפָּר 1.a. This phrase is an idiom that means, “during all their lives” (BDB 709 s.v.), “during their total [short] time of life,” that is, “as long as they live” (HALOT 608 s.v. מִסְפָּר 3.d). Ecclesiastes often emphasizes the brevity of life (e.g., 5:17; 6:12; 9:9). The LXX rendered מִסְפַּר in a woodenly literal sense: ἀριθμόν (ariqmon, “the number [of days of their lives]”). Several English translations adopt a similar approach: “all the days of their life” (ASV, Douay) and “the number of days of their lives” (YLT). However, this idiom is handled well by a number of English translations: “during the few days of their lives” (RSV, NRSV, NASB, NIV, Moffatt, NJPS), “during the limited days of their life” (NAB), and “throughout the brief span of their lives” (NEB).