In this case, “heart” may denote the inner self. The Hebrew term for “ terjemahan - In this case, “heart” may denote the inner self. The Hebrew term for “ Bahasa Indonesia Bagaimana mengatakan

In this case, “heart” may denote th

In this case, “heart” may denote the inner self. The Hebrew term for “vexation” (ká‘as) signifies “irritation,” “disturbance,” “anger,” “distress,” or “grief.” Vexation of the heart could denote an intense inner upheaval. Koheleth’s advice is that a youth should avoid behavior that would cause him to have a troubled conscience and great mental anxiety or anguish. Thus he would “remove” or banish such disturbance from his “heart” or inner self. (11:10)

Indulging wrong desires can also harm the flesh or the physical organism. So, the encouragement is to prevent “evil” or something injurious from affecting the flesh. The painful thing should be made to pass by, leaving the flesh or physical organism unharmed. Overindulging in drink, taking foolhardy risks, or engaging in sexual promiscuity can greatly dissipate the strength and vigor of youth. Through risky behavior, a strong young man may find himself reduced to the state of a feeble cripple or may become progressively weaker from a debilitating disease. (11:10)

“Youth” (yaldhúth) and the “prime of life” are called “vanity,” “emptiness,” or “meaninglessness.” This is probably because of the fleeting nature of youth. During the life of seventy or eighty years, young manhood or young womanhood occupies only a short period of time. Moreover, the enjoyment of youthful strength and vigor is of uncertain duration. Even youths contract serious illnesses and die. (11:10)

The Hebrew expression, rendered “prime of life” in a number of translations (HCSB, NASB, REB), is shacharúth. This term has been linked with shachár, which designates either “to be [or become] black” or “to break” or “to break forth” (as the light of the dawn does). Translators who associate the term with “black” have rendered the expression “age of black hair” (NJB) or “black hair” (Tanakh). The reference evidently would then be to the time of youth, before the hair turns gray and white. On the other hand, those who link the Hebrew word shacharúth to the breaking forth of the dawn use such expressions as “dawn of life” (ESV, NRSV), “dawn of youth” (NAB), or “prime of life” (REB). In either case, shacharúth relates to the time of youth. (11:10)

The Septuagint says ánoia, meaning “lack of understanding,” “ignorance,” or “folly.” George Lamsa’s translation, based on the Syriac, reads similarly, “Youth and ignorance are vanity.” This rendering suggests that youth and the lack of sound judgment characteristic of inexperienced youths are “vanity,” “emptiness,” “futility,” or part of the fleeting and transitory nature of human life. (11:10)

The Latin word voluptas appears in the concluding words of the Vulgate, and this term means “pleasure,” “delight,” or “enjoyment.” In harmony with the Vulgate, the translation by Ronald Knox says, “Youth and pleasures, they are so quickly gone.” (11:10)
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In this case, “heart” may denote the inner self. The Hebrew term for “vexation” (ká‘as) signifies “irritation,” “disturbance,” “anger,” “distress,” or “grief.” Vexation of the heart could denote an intense inner upheaval. Koheleth’s advice is that a youth should avoid behavior that would cause him to have a troubled conscience and great mental anxiety or anguish. Thus he would “remove” or banish such disturbance from his “heart” or inner self. (11:10)Indulging wrong desires can also harm the flesh or the physical organism. So, the encouragement is to prevent “evil” or something injurious from affecting the flesh. The painful thing should be made to pass by, leaving the flesh or physical organism unharmed. Overindulging in drink, taking foolhardy risks, or engaging in sexual promiscuity can greatly dissipate the strength and vigor of youth. Through risky behavior, a strong young man may find himself reduced to the state of a feeble cripple or may become progressively weaker from a debilitating disease. (11:10)“Youth” (yaldhúth) and the “prime of life” are called “vanity,” “emptiness,” or “meaninglessness.” This is probably because of the fleeting nature of youth. During the life of seventy or eighty years, young manhood or young womanhood occupies only a short period of time. Moreover, the enjoyment of youthful strength and vigor is of uncertain duration. Even youths contract serious illnesses and die. (11:10)The Hebrew expression, rendered “prime of life” in a number of translations (HCSB, NASB, REB), is shacharúth. This term has been linked with shachár, which designates either “to be [or become] black” or “to break” or “to break forth” (as the light of the dawn does). Translators who associate the term with “black” have rendered the expression “age of black hair” (NJB) or “black hair” (Tanakh). The reference evidently would then be to the time of youth, before the hair turns gray and white. On the other hand, those who link the Hebrew word shacharúth to the breaking forth of the dawn use such expressions as “dawn of life” (ESV, NRSV), “dawn of youth” (NAB), or “prime of life” (REB). In either case, shacharúth relates to the time of youth. (11:10)The Septuagint says ánoia, meaning “lack of understanding,” “ignorance,” or “folly.” George Lamsa’s translation, based on the Syriac, reads similarly, “Youth and ignorance are vanity.” This rendering suggests that youth and the lack of sound judgment characteristic of inexperienced youths are “vanity,” “emptiness,” “futility,” or part of the fleeting and transitory nature of human life. (11:10)The Latin word voluptas appears in the concluding words of the Vulgate, and this term means “pleasure,” “delight,” or “enjoyment.” In harmony with the Vulgate, the translation by Ronald Knox says, “Youth and pleasures, they are so quickly gone.” (11:10)
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Dalam hal ini, "jantung" mungkin menunjukkan batin. Istilah Ibrani untuk "kekesalan" (ká'as) berarti "iritasi," "gangguan", "kemarahan", "kesusahan," atau "kesedihan." Kekesalan hati bisa menunjukkan pergolakan batin yang intens. Saran Koheleth adalah bahwa seorang pemuda harus menghindari perilaku yang akan menyebabkan dia memiliki hati nurani bermasalah dan kecemasan mental yang besar atau penderitaan. Dengan demikian ia akan "menghapus" atau menghalau gangguan tersebut dari "hati" atau batin. (11:10) memanjakan keinginan yang salah juga dapat membahayakan daging atau organisme fisik. Jadi, dorongan adalah untuk mencegah "jahat" atau sesuatu yang merugikan dari mempengaruhi daging. Hal yang menyakitkan harus dilakukan untuk lewat, meninggalkan daging atau organisme fisik terluka. Overindulging dalam minuman, mengambil risiko bodoh, atau terlibat dalam hubungan seksual dapat sangat menghilangkan kekuatan dan semangat pemuda. Melalui perilaku berisiko, seorang pemuda yang kuat mungkin menemukan dirinya dikurangi dengan keadaan lumpuh lemah atau mungkin menjadi semakin lemah dari penyakit melemahkan. (11:10) "Pemuda" (yaldhúth) dan "utama kehidupan" yang disebut "kesombongan," "kekosongan," atau "berartinya." Ini mungkin karena sifat sekilas pemuda. Selama hidup tujuh puluh atau delapan puluh tahun, dewasa muda atau wanita dewasa muda hanya menempati waktu singkat. Selain itu, kenikmatan kekuatan muda dan semangat adalah durasi pasti. Bahkan kontrak penyakit serius pemuda dan mati. (11:10) Ekspresi Ibrani, diberikan "prime hidup" di sejumlah terjemahan (HCSB, NASB, REB), adalah shacharúth. Istilah ini telah dikaitkan dengan Shachar, yang menunjuk baik "menjadi [atau menjadi] hitam" atau "istirahat" atau "untuk memecahkan sebagainya" (seperti cahaya fajar tidak). Penerjemah yang mengasosiasikan istilah dengan "hitam" telah diberikan ekspresi "usia rambut hitam" (NJB) atau "rambut hitam" (Tanakh). Referensi jelas maka akan waktu muda, sebelum rambut berubah abu-abu dan putih. Di sisi lain, orang-orang yang menghubungkan kata shacharúth Ibrani ke sebagainya melanggar penggunaan fajar ekspresi seperti "fajar hidup" (ESV, NRSV), "fajar muda" (NAB), atau "prime hidup" ( REB). Dalam kedua kasus, shacharúth berkaitan dengan waktu muda. (11:10) Septuaginta mengatakan Anoia, yang berarti "kurangnya pemahaman," "kebodohan", atau "kebodohan." George Lamsa ini terjemahan, berdasarkan Syria, berbunyi sama, "Pemuda dan kebodohan adalah kesia-siaan." render ini menunjukkan bahwa pemuda dan kurangnya karakteristik penilaian suara pemuda berpengalaman yang "kesombongan," "kekosongan," "sia-sia," atau bagian dari alam sekilas dan fana kehidupan manusia. (11:10) The voluptas kata Latin muncul dalam kata-kata penutup dari Vulgata, dan istilah ini berarti "kesenangan," "menyenangkan," atau "kenikmatan." Selaras dengan Vulgata, terjemahan oleh Ronald Knox mengatakan, "Pemuda dan kesenangan, mereka begitu cepat pergi. "(11:10)









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