Humans cannot determine the ideal time for every undertaking. Uncertai terjemahan - Humans cannot determine the ideal time for every undertaking. Uncertai Bahasa Indonesia Bagaimana mengatakan

Humans cannot determine the ideal t

Humans cannot determine the ideal time for every undertaking. Uncertainties are an integral part of life. Whatever may take place by reason of God’s purpose or his toleration cannot be determined beforehand by some humanly devised rule or system. Illustrating this aspect of God’s “work,” Koheleth noted, “As you do not know what [is] the way of the spirit, [as also] the bones in the womb of a woman with child, so you do not know the work of God who makes all.” (11:5)

Man does not “know” or understand the “way” or manner in which the “spirit” or life principle operates in the formation of a baby. A pregnant woman would have become aware of the living being that was developing within her. Yet to all who knew about her pregnancy it would remain a mystery as to how the “bones” or the entire frame developed in the womb, forming a completely new little person. The renderings of a number of translations are more explicit than the Hebrew text in representing what is not known. “Just as you know not how the breath of life fashions the human frame in the mother’s womb, so you know not the work of God which he is accomplishing in the universe.” (NAB) “As you do not know how a pregnant woman comes to have a body and a living spirit in her womb, so you do not know the work of God, the maker of all things.” (REV) “No one can explain how a baby breathes before it is born.” (CEV) “Just as you do not know how the lifebreath passes into the limbs within the womb of the pregnant woman, so you cannot foresee the actions of God, who causes all things to happen.” (11:5, Tanakh)

Because the Hebrew word for “spirit” (rúach) also means “wind,” a number of translators render the term accordingly and so present two very different things that humans do not understand. “You do not understand how the wind blows, or how the embryo grows in a woman’s womb.” (NJB) “As you do not know the path of the wind, or how the body is formed in a mother’s womb, so you cannot understand the work of God, the Maker of all things.” (NIV) “You don’t know where the wind will blow, and you don’t know how a baby grows inside the mother. In the same way, you don’t know what God is doing, or how he created everything.” (NCV) Since the wind and the development of the baby in the womb are unrelated, it appears preferable to understand rúach as meaning “spirit” or life principle. This is also supported by the reading, “spirit in bones,” which is found in numerous Hebrew manuscripts. (11:5)

God’s “work” includes everything that takes place according to his purpose, will, or permission. This “work” is humanly unfathomable. Because everything takes place by reason of divine action or allowance, Koheleth rightly said, “God who makes all” or everything. Whatever the Most High may do or permit in the outworking of his purpose cannot be determined beforehand without a revelation from him. Therefore, no one can, in each case, predict accurately which pursuits will succeed or which ones will fail. (11:5)

In view of the fact that life is filled with uncertainties and much is beyond human control, Koheleth advised, “In the morning sow your seed, and do not let your hand rest in the evening; for you do not know which will succeed, this or that, or whether both alike will be good.” Koheleth’s admonition is to be diligent in laboring from morning until the evening, not becoming indecisive because of life’s uncertainties or letting fear of failure stifle activity. Whereas the sowing of seed does not guarantee a good crop, failure to sow seed definitely means that there will be no harvest. Because a person does not know which of his endeavors will succeed or whether all of them will turn out well, he should simply go ahead with his pursuits, not worrying about possible failures. (11:6)

For a person to be unduly anxious about uncertainties would result in his having a gloomy outlook and a negative view of life. Diligence in working despite uncertainties, on the other hand, contributes to the enjoyment of life. Koheleth observed, “And the light [is] sweet, and [it is] good for the eyes to see the sun.” Humans are creatures of the day, and so the light is “sweet,” delightful, or pleasant. Only the living can enjoy the light and behold the pleasurable effects of the sun as it dispels the gloom of the night. To see the sun with one’s eyes means to be alive. Koheleth referred to this as “good,” pleasant, or delightful. (11:7)

Continuing with his encouragement to enjoy life, Koheleth said, “For if a man lives many years, let him rejoice in all [of them]. But let him remember the days of darkness, for they will be many. All that comes [is] vanity.” The years of life should not be dominated by one’s being in a sullen and gloomy state. Instead, each day should be appreciated and enjoyed to the full in a wholesome way. Days that could be delightful should not be ruined by useless worrying and fretting about what may or may not happen. (11:8)

A person should remember that the “days of darkness” are coming. It will then be impossible to find delight in what life has to offer. These “days” may refer to the years of old age, when strength diminishes, health deteriorates, and the capacity for enjoying life is greatly reduced. (Compare 2 Samuel 19:35.) As the days of affliction drag on, they appear to be many. The “days of darkness” could also designate the time when, in Sheol or in the realm of the dead, the eyes no longer see the sun and all activity ceases. (9:10) This would fit the fact that darkness is associated with Sheol, it being described as a “land of gloom” and “deep shadow.” (Job 10:21, 22) When compared with the brevity of life, the days in Sheol are many. (11:8)

If the many “days of darkness” relate to the period of lifelessness in Sheol, they are truly days of vanity, meaninglessness, or purposelessness, for all activity, accomplishments, and rejoicing have come to their end. The days of debilitating old age can also be described as vain. Progressive impairment of physical and mental faculties leads to one’s having but a painful existence. Life loses direction and purpose. Every day that passes seems vain, empty, meaningless, or futile. (11:8)

In view of the coming “days of darkness,” Koheleth admonished youths individually, “Rejoice, young man, in your youth, and let your heart do you good in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes. But know that for all these [things] God will bring you into judgment.” (11:9)

The Hebrew term for “young man (bachúr) designates a full-grown, vigorous, unmarried young man. Such a one is to find pleasure in his “youth” (yaldhúth, “childhood,” “young adulthood”). (11:9)

“Heart” here can designate the inner self. For the “heart” to do one good would indicate its being in a state of inner cheerfulness, manifest in a real zest for life and a countenance that radiates joy. The “days of youth” designate the time in which one is in the state of “young manhood” (bechuróth) or in the prime of life. (11:9)

“Walking” in the “ways of the heart” would denote pursuing the impelling desires that originate in the heart or the deep inner self. Since the eyes play a vital role in revealing all kinds of delightful things, Koheleth also encouraged “walking” in the “sight of the eyes,” or doing what the eyes have seen to be pleasurable. (11:9)

Koheleth did not advise following a course of unrestraint. He added a caution designed to help youths make wise choices. A young man is accountable to God for what he does. Not everything that may appeal to the desires is divinely approved. Some things may momentarily satisfy cravings for pleasure but afterward result in serious harm. For a young man to follow a course contrary to the divine standard of what is right would lead to God’s adverse judgment. That judgment would be evident in the young man’s experiencing the bitter consequences of his wrong choice. “Knowing” or recognizing the certainty of divine judgment should govern which desires can properly be pursued. (11:9)

Continuing his cautionary advice, Koheleth concluded, “And remove vexation from your heart and let evil pass your flesh by, for youth and the prime of life [are] vanity.” (11:10)
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Humans cannot determine the ideal time for every undertaking. Uncertainties are an integral part of life. Whatever may take place by reason of God’s purpose or his toleration cannot be determined beforehand by some humanly devised rule or system. Illustrating this aspect of God’s “work,” Koheleth noted, “As you do not know what [is] the way of the spirit, [as also] the bones in the womb of a woman with child, so you do not know the work of God who makes all.” (11:5)Man does not “know” or understand the “way” or manner in which the “spirit” or life principle operates in the formation of a baby. A pregnant woman would have become aware of the living being that was developing within her. Yet to all who knew about her pregnancy it would remain a mystery as to how the “bones” or the entire frame developed in the womb, forming a completely new little person. The renderings of a number of translations are more explicit than the Hebrew text in representing what is not known. “Just as you know not how the breath of life fashions the human frame in the mother’s womb, so you know not the work of God which he is accomplishing in the universe.” (NAB) “As you do not know how a pregnant woman comes to have a body and a living spirit in her womb, so you do not know the work of God, the maker of all things.” (REV) “No one can explain how a baby breathes before it is born.” (CEV) “Just as you do not know how the lifebreath passes into the limbs within the womb of the pregnant woman, so you cannot foresee the actions of God, who causes all things to happen.” (11:5, Tanakh)Because the Hebrew word for “spirit” (rúach) also means “wind,” a number of translators render the term accordingly and so present two very different things that humans do not understand. “You do not understand how the wind blows, or how the embryo grows in a woman’s womb.” (NJB) “As you do not know the path of the wind, or how the body is formed in a mother’s womb, so you cannot understand the work of God, the Maker of all things.” (NIV) “You don’t know where the wind will blow, and you don’t know how a baby grows inside the mother. In the same way, you don’t know what God is doing, or how he created everything.” (NCV) Since the wind and the development of the baby in the womb are unrelated, it appears preferable to understand rúach as meaning “spirit” or life principle. This is also supported by the reading, “spirit in bones,” which is found in numerous Hebrew manuscripts. (11:5)God’s “work” includes everything that takes place according to his purpose, will, or permission. This “work” is humanly unfathomable. Because everything takes place by reason of divine action or allowance, Koheleth rightly said, “God who makes all” or everything. Whatever the Most High may do or permit in the outworking of his purpose cannot be determined beforehand without a revelation from him. Therefore, no one can, in each case, predict accurately which pursuits will succeed or which ones will fail. (11:5)In view of the fact that life is filled with uncertainties and much is beyond human control, Koheleth advised, “In the morning sow your seed, and do not let your hand rest in the evening; for you do not know which will succeed, this or that, or whether both alike will be good.” Koheleth’s admonition is to be diligent in laboring from morning until the evening, not becoming indecisive because of life’s uncertainties or letting fear of failure stifle activity. Whereas the sowing of seed does not guarantee a good crop, failure to sow seed definitely means that there will be no harvest. Because a person does not know which of his endeavors will succeed or whether all of them will turn out well, he should simply go ahead with his pursuits, not worrying about possible failures. (11:6)For a person to be unduly anxious about uncertainties would result in his having a gloomy outlook and a negative view of life. Diligence in working despite uncertainties, on the other hand, contributes to the enjoyment of life. Koheleth observed, “And the light [is] sweet, and [it is] good for the eyes to see the sun.” Humans are creatures of the day, and so the light is “sweet,” delightful, or pleasant. Only the living can enjoy the light and behold the pleasurable effects of the sun as it dispels the gloom of the night. To see the sun with one’s eyes means to be alive. Koheleth referred to this as “good,” pleasant, or delightful. (11:7)
Continuing with his encouragement to enjoy life, Koheleth said, “For if a man lives many years, let him rejoice in all [of them]. But let him remember the days of darkness, for they will be many. All that comes [is] vanity.” The years of life should not be dominated by one’s being in a sullen and gloomy state. Instead, each day should be appreciated and enjoyed to the full in a wholesome way. Days that could be delightful should not be ruined by useless worrying and fretting about what may or may not happen. (11:8)

A person should remember that the “days of darkness” are coming. It will then be impossible to find delight in what life has to offer. These “days” may refer to the years of old age, when strength diminishes, health deteriorates, and the capacity for enjoying life is greatly reduced. (Compare 2 Samuel 19:35.) As the days of affliction drag on, they appear to be many. The “days of darkness” could also designate the time when, in Sheol or in the realm of the dead, the eyes no longer see the sun and all activity ceases. (9:10) This would fit the fact that darkness is associated with Sheol, it being described as a “land of gloom” and “deep shadow.” (Job 10:21, 22) When compared with the brevity of life, the days in Sheol are many. (11:8)

If the many “days of darkness” relate to the period of lifelessness in Sheol, they are truly days of vanity, meaninglessness, or purposelessness, for all activity, accomplishments, and rejoicing have come to their end. The days of debilitating old age can also be described as vain. Progressive impairment of physical and mental faculties leads to one’s having but a painful existence. Life loses direction and purpose. Every day that passes seems vain, empty, meaningless, or futile. (11:8)

In view of the coming “days of darkness,” Koheleth admonished youths individually, “Rejoice, young man, in your youth, and let your heart do you good in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes. But know that for all these [things] God will bring you into judgment.” (11:9)

The Hebrew term for “young man (bachúr) designates a full-grown, vigorous, unmarried young man. Such a one is to find pleasure in his “youth” (yaldhúth, “childhood,” “young adulthood”). (11:9)

“Heart” here can designate the inner self. For the “heart” to do one good would indicate its being in a state of inner cheerfulness, manifest in a real zest for life and a countenance that radiates joy. The “days of youth” designate the time in which one is in the state of “young manhood” (bechuróth) or in the prime of life. (11:9)

“Walking” in the “ways of the heart” would denote pursuing the impelling desires that originate in the heart or the deep inner self. Since the eyes play a vital role in revealing all kinds of delightful things, Koheleth also encouraged “walking” in the “sight of the eyes,” or doing what the eyes have seen to be pleasurable. (11:9)

Koheleth did not advise following a course of unrestraint. He added a caution designed to help youths make wise choices. A young man is accountable to God for what he does. Not everything that may appeal to the desires is divinely approved. Some things may momentarily satisfy cravings for pleasure but afterward result in serious harm. For a young man to follow a course contrary to the divine standard of what is right would lead to God’s adverse judgment. That judgment would be evident in the young man’s experiencing the bitter consequences of his wrong choice. “Knowing” or recognizing the certainty of divine judgment should govern which desires can properly be pursued. (11:9)

Continuing his cautionary advice, Koheleth concluded, “And remove vexation from your heart and let evil pass your flesh by, for youth and the prime of life [are] vanity.” (11:10)
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Manusia tidak bisa menentukan waktu yang ideal untuk setiap usaha. Ketidakpastian merupakan bagian integral dari kehidupan. Apapun dapat terjadi dengan alasan tujuan Allah atau toleransi nya tidak dapat ditentukan terlebih dahulu oleh beberapa aturan manusiawi dirancang atau sistem. Menggambarkan aspek Tuhan "bekerja," Koheleth mencatat, "Seperti yang Anda tidak tahu apa yang [adalah] cara roh, [sebagai juga] tulang dalam rahim seorang wanita dengan anak, sehingga Anda tidak tahu pekerjaan Allah yang membuat semua "(11: 5). Manusia tidak "tahu" atau memahami "cara" atau cara di mana "roh" atau prinsip hidup beroperasi dalam pembentukan bayi. Seorang wanita hamil akan menjadi sadar akan makhluk hidup yang berkembang dalam dirinya. Tetapi semua orang yang tahu tentang kehamilannya itu akan tetap menjadi misteri tentang bagaimana "tulang" atau seluruh frame dikembangkan di dalam rahim, membentuk orang kecil yang sama sekali baru. Rendering dari sejumlah terjemahan yang lebih eksplisit dari teks Ibrani mewakili apa yang tidak diketahui. "Sama seperti Anda tidak tahu bagaimana nafas mode kehidupan frame manusia dalam rahim ibu, sehingga Anda tahu bukan pekerjaan Allah yang ia mencapai di alam semesta." (NAB) "Seperti yang Anda tidak tahu bagaimana wanita hamil datang untuk memiliki tubuh dan roh yang hidup dalam rahimnya, sehingga Anda tidak tahu pekerjaan Allah, pembuat segala sesuatu. "(REV)" Tidak ada yang bisa menjelaskan bagaimana bayi bernafas sebelum lahir. "(CEV ) "Sama seperti Anda tidak tahu bagaimana lifebreath yang masuk ke dalam anggota badan dalam rahim wanita hamil, sehingga Anda tidak dapat meramalkan tindakan Allah, yang menyebabkan segala sesuatu terjadi." (11: 5, Tanakh) Karena Ibrani kata untuk "roh" (Ruach) juga berarti "angin," sejumlah penerjemah membuat istilah sesuai dan hadir dua hal yang sangat berbeda bahwa manusia tidak mengerti. "Anda tidak mengerti bagaimana angin bertiup, atau bagaimana embrio tumbuh di dalam rahim wanita." (NJB) "Seperti yang Anda tidak tahu jalan angin, atau bagaimana tubuh dibentuk dalam rahim seorang ibu, sehingga Anda tidak bisa memahami karya Allah, Pencipta segala sesuatu. "(BIS)" Anda tidak tahu di mana angin akan bertiup, dan Anda tidak tahu bagaimana bayi tumbuh di dalam ibu. Dengan cara yang sama, Anda tidak tahu apa yang Tuhan lakukan, atau bagaimana ia menciptakan segala sesuatu. "(NCV) Sejak angin dan perkembangan bayi dalam kandungan tidak berhubungan, tampaknya lebih memahami RUACH sebagai arti" roh "atau prinsip hidup. Hal ini juga didukung oleh membaca, "semangat dalam tulang," yang ditemukan dalam banyak naskah Ibrani. (11: 5) "karya" Allah meliputi segala sesuatu yang terjadi sesuai dengan rencana Allah, akan, atau izin. Ini "bekerja" secara manusiawi tak terduga. Karena segala sesuatu terjadi dengan alasan tindakan ilahi atau tunjangan, Koheleth benar berkata, "Tuhan yang membuat semua" atau segala sesuatu. Apapun Yang Mahatinggi dapat melakukan atau mengizinkan dalam pelaksanaan maksud-tujuannya tidak dapat ditentukan terlebih dahulu tanpa wahyu dari dia. Oleh karena itu, tidak ada yang bisa, dalam setiap kasus, memprediksi secara akurat yang pengejaran akan berhasil atau mana yang akan gagal. (11: 5) Mengingat fakta bahwa hidup penuh dengan ketidakpastian dan banyak berada di luar kendali manusia, Koheleth menyarankan, "Di pagi hari menabur benih Anda, dan jangan biarkan sisanya tangan Anda di malam hari; untuk Anda tidak tahu yang akan berhasil, ini atau itu, atau apakah kedua sama baik. "nasihat Koheleth adalah untuk rajin yang bekerja dari pagi sampai malam, tidak menjadi ragu-ragu karena ketidakpastian hidup atau membiarkan rasa takut aktivitas melumpuhkan kegagalan . Sedangkan menabur benih tidak menjamin tanaman yang baik, kegagalan untuk menabur benih pasti berarti bahwa tidak akan ada panen. Karena seseorang tidak tahu yang mana dari usahanya akan berhasil atau apakah mereka semua akan berjalan baik, ia harus hanya pergi ke depan dengan usahanya ia, tidak khawatir tentang kemungkinan kegagalan. (11: 6) Untuk seseorang menjadi terlalu cemas tentang ketidakpastian akan mengakibatkan nya memiliki prospek suram dan pandangan negatif dari hidup. Ketekunan dalam bekerja meskipun ketidakpastian, di sisi lain, kontribusi untuk kenikmatan hidup. Koheleth diamati, "Dan cahaya [adalah] manis, dan [itu] baik untuk mata untuk melihat matahari." Manusia adalah makhluk hari, dan begitu ringan adalah "manis," menyenangkan, atau menyenangkan. Hanya hidup dapat menikmati cahaya dan lihatlah efek menyenangkan dari matahari karena menghalau kegelapan malam. Untuk melihat matahari dengan mata seseorang berarti menjadi hidup. Koheleth disebut ini sebagai "baik," menyenangkan, atau menyenangkan. (11: 7) Melanjutkan dengan dorongan untuk menikmati hidup, Koheleth mengatakan, "Sebab jika seorang pria hidup bertahun-tahun, biarkan dia bersukacita dalam segala [mereka]. Tapi biarkan dia ingat hari-hari kegelapan, karena mereka akan banyak. Semua yang datang [adalah] kesombongan. "Tahun-tahun hidup tidak boleh didominasi oleh keberadaan seseorang dalam keadaan cemberut dan suram. Sebaliknya, setiap hari harus dihargai dan dinikmati dengan penuh dalam cara yang sehat. Hari yang bisa menyenangkan tidak harus hancur oleh berguna mengkhawatirkan dan mencemaskan tentang apa yang mungkin atau tidak mungkin terjadi. (11: 8) Seseorang harus ingat bahwa "hari-hari gelap" datang. Hal ini kemudian akan menjadi mustahil untuk menemukan kesenangan dalam apa hidup yang ditawarkan. Ini "hari" bisa merujuk ke tahun usia tua, ketika kekuatan berkurang, kesehatan memburuk, dan kapasitas untuk menikmati hidup sangat berkurang. (Bandingkan 2 Samuel 19:35.) Saat hari-hari kesengsaraan tarik, mereka tampak banyak. "Hari kegelapan" juga bisa menunjuk saat, di Sheol atau dalam dunia orang mati, mata tidak lagi melihat matahari dan semua aktivitas berhenti. (9:10) ini akan sesuai dengan fakta bahwa kegelapan berhubungan dengan dunia orang mati, itu yang digambarkan sebagai "tanah kegelapan" dan "bayangan dalam." (Ayub 10:21, 22) Bila dibandingkan dengan singkatnya kehidupan, hari di dunia orang mati banyak. (11: 8) Jika banyak "hari kegelapan" berhubungan dengan periode yang tak hidup di dunia orang mati, mereka benar-benar hari batil, kesia, atau purposelessness, untuk semua aktivitas, prestasi, dan sukacita datang untuk akhir mereka. Hari-hari yang melemahkan usia tua juga dapat digambarkan sebagai sia-sia. Penurunan progresif kemampuan fisik dan mental menyebabkan seseorang memiliki tapi keberadaan menyakitkan. Hidup kehilangan arah dan tujuan. Setiap hari yang berlalu tampaknya sia-sia, kosong, berarti, atau sia-sia. (11: 8) Mengingat kedatangan "hari kegelapan," Koheleth menegur pemuda secara individual, "Bersukacitalah, anak muda, di masa muda Anda, dan biarkan hati Anda apakah Anda baik di masa mudamu, dan turutilah hatimu, dan dalam pandangan mata Anda. Tapi tahu bahwa untuk semua ini [hal] Allah akan membawa engkau ke pengadilan "(11: 9). Istilah Ibrani untuk "pemuda (bachúr) menunjuk, kuat, pria muda yang belum menikah penuh tumbuh. Salah satunya adalah untuk menemukan kesenangan dalam bukunya "muda" (yaldhúth, "masa kanak-kanak," "dewasa muda"). (11: 9) "Hati" di sini dapat menunjuk batin. Untuk "hati" untuk melakukan yang baik akan menunjukkan keberadaannya dalam keadaan keceriaan batin, terwujud dalam semangat nyata untuk kehidupan dan wajah yang memancarkan sukacita. "Hari pemuda" menunjuk waktu di mana yang di negara bagian "kedewasaan muda" (bechuróth) atau di utama kehidupan. (11: 9) "Berjalan" di "cara hati" akan menunjukkan mengejar impelling keinginan yang berasal dari jantung atau batin yang mendalam. Karena mata memainkan peran penting dalam mengungkap segala macam hal yang menyenangkan, Koheleth juga mendorong "berjalan" di "mata mata," atau melakukan apa yang mata terlihat menjadi menyenangkan. (11: 9) Koheleth tidak menyarankan mengikuti kursus unrestraint. Dia menambahkan hati-hati dirancang untuk membantu kaum muda membuat pilihan yang bijak. Seorang pemuda bertanggung jawab kepada Allah untuk apa yang dilakukannya. Tidak semua yang mungkin menarik bagi keinginan yang ilahi disetujui. Beberapa hal mungkin sejenak memuaskan hasrat untuk kesenangan tapi setelah itu mengakibatkan cedera serius. Untuk seorang pemuda untuk mengikuti kursus bertentangan dengan standar ilahi apa yang benar akan mengakibatkan hukuman yang merugikan Allah. Penghakiman yang akan jelas dalam muda pria mengalami konsekuensi pahit dari pilihan yang salah itu. "Mengetahui" atau mengakui kepastian penghakiman ilahi harus mengatur yang diinginkan dapat benar dikejar. (11: 9) Melanjutkan saran peringatan nya, Koheleth menyimpulkan, "Dan menghapus kekesalan dari hati Anda dan membiarkan kejahatan lulus daging Anda dengan, pemuda dan perdana kehidupan [yang] kesombongan." (11:10)



























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