semingly, regarding his efforts to

semingly, regarding his efforts to be a good teacher, Koheleth spoke of “weighing,” “searching out,” and “arranging many proverbs.” The rendering “weighing” is based on considering the Hebrew word consisting of three consonants (aleph, zayin, and nun) to be ’azán, meaning “to weigh,” “to ponder,” or “to consider carefully.” These three consonants may also be understood to mean “ear” and “to listen.” The Septuagint reads, “An ear will search out well-arranged parables,” indicating that Koheleth’s ear was always open to hear “well-arranged parables,” which he then added to his fund of knowledge and used in teaching the people. A number of translations express a similar thought. “[He] gave ear.” (Young) “He listened to and tested the soundness of many maxims.” (12:9, Tanakh)

The Hebrew word chaqár basically means to “search out,” “to explore,” and has also been rendered “scrutinized” (NAB), “explored” (HCSB), “looked for” (NLB), and “studied” (NJB). As to what Koheleth did with the proverbs, wise sayings, or maxims, the Hebrew word describing this action is taqán, which means “to make straight.” This may signify that he arranged proverbs in a particular order. “To make straight” could also mean to correct, and this is expressed by the rendering “emended many proverbs.” (12:9, NJB)

Koheleth sought to find “delightful words and [to write] correct words of truth.” The finding of “delightful words” could refer to the effort required in the selection of subjects that would give pleasure or delight to the readers and to those hearing the reading of what was recorded. This could suggest that the words were useful, meaningful, and of genuine interest. On the other hand, the focus could be on the choice and arrangement of the words — “attractive style” (NJB). Truth, however, was not sacrificed for the sake of giving pleasure to the reader or preserving a delightful style. The Hebrew term describing the “words of truth” as “genuine” or “upright” is yósher, basically conveying the sense of “straightness.” The words were “genuinely truthful sayings” (Tanakh); “what he wrote was upright and true” (NIV). (12:10)

“The words of the wise [are] like goads.” A goad or prod consisted of a long wooden pole to which a sharp metal point was attached. It was used to prick a draft animal so that it would move forward in the right direction. Like goads, the words or sayings of persons possessing sound judgment or insight can motivate others to take the proper course. The words of the wise can prick the conscience and prompt appropriate or corrective action. Even the expressions and attitudes of persons rightly affected by the words can change for the better. (12:11)

“And like nails driven in [are] owners of collections.” “Owners” or “masters” of “collections” may designate sages who are depositories of many wise sayings which they understand and apply correctly. Such persons continue to grow in their fund of knowledge, resulting in expanding their “collections” of meaningful maxims. (12:11)

Nails that are driven in provide support and stability for an object. With reference to those whom they teach and admonish, wise persons are like nails, serving as a stabilizing influence and giving support and encouragement as they draw on their “collections.” Once driven in, nails have a permanent place. So, the allusion could also be to the temporary goadlike or pricking effect of the spoken word and the abiding nature of the written word with its potential for continuing to influence others. (12:11)

Numerous translators understand the Hebrew expression “owners of collections” to apply to the collected sayings rather than the persons who are the depositories of such collections (“their collected sayings like firmly embedded nails” [NIV], “like nails firmly fixed are the collected sayings” [NRSV], “like nails driven home” [REB], “like nails that fasten things together” [CEV]). The Tanakh links “nails” with “goads.” “The sayings of the wise are like goads, like nails fixed in prodding sticks.” It seems preferable, though, to regard the term bá‘al in its usual sense as meaning “master” or “owner.” (12:11)

Wise sayings “were given by one Shepherd.” The words of the wise and the “collections” of profitable sayings in their possession are from the one who is the source of their wisdom — God. YHWH gives wisdom; from his mouth [come] knowledge and understanding.” (Proverbs 2:6); “YHWH [is] my shepherd.” (12:11; Psalm 23:1)

Regarding anything written that does not reflect God-given wisdom, Koheleth continued, “And anything beyond these, my son, beware. There is no end to the making of many books, and much study wearies the flesh.” The expression “son” could refer to a youth or a pupil, one not yet in possession of the wisdom and experience associated with age. Such a one could easily be swayed by what he read. Hence, there was good reason for him to be given the caution to beware of writings that did not reflect God-given wisdom. Much of what was available had no value and could prove to be injurious. There simply was no end to all the books that had been and continued to be written. For example, in the third century BCE, Demetrius, librarian in Alexandria, Egypt, told King Ptolemy II Philadelphus that there were over 200,000 volumes in the library and that it was his hope to increase the number to 500,000. (12:12; see the Notes section.)

The Hebrew word for “study” (lahág) is thought to be drawn from an unused root conveying the idea of being greatly addicted to something. An all-consuming interest in the vast, growing field of writings can wear a person down physically. A slavish, indiscriminate devotion to books is wearisome or exhausting to the “flesh,” the physical organism. (12:12)

After his careful investigation and evaluation of human affairs, Koheleth concluded, “Final word, all having been heard: Fear God and keep his commandments, for this is man’s all.” In Hebrew, the term “word” (davár) can also mean “thing,” “affair” or “matter,” and this (in connection with the Hebrew term sohph (“end”) has been rendered as “the conclusion of the matter” (NIV), “the sum of the matter” (Tanakh), and “the end of the matter” (NRSV). The basic thought is the same — after all has been heard or examined, one conclusion is reached. Humans or earthlings should fear God, be in awe of him, or have a wholesome dread of displeasing him. They should also keep his commandments, letting his word and will guide what they do and say. Divine commandments or guidelines should influence their attitude and their thoughts. (12:13)

The “all of man” or “man’s all” may denote (1) man’s complete obligation or (2) man’s whole purpose for being. Both meanings are to be found in the renderings of translators. (12:13) “This is the whole duty of man.” (NIV) “This applies to all mankind.” (Tanakh) “There is no more to man than this.” (NEB) “This is the whole man.” (Margolis) “This is what life is all about.” (CEV)

Pointing out that humans are accountable for their actions and should, therefore, fear God and keep his commandments, Koheleth added, “For God will bring every work into judgment, [even] every hidden thing, whether good or evil.” Nothing escapes the attention of the Most High. People will be called to account for their actions, even those concealed from human view. A court higher than that of any man will determine what was “good” or “evil.” (12:14)

Jesus Christ similarly referred to this accountability. “On the day of judgment people will render an account for every careless word they speak. By your words you will be acquitted, and by your words you will be condemned.” (Matthew 12:36, 37, NAB) Recognizing the certainty of a coming judgment should serve to restrain one from making derogatory, deceptive or slanderous expressions and engaging in corrupt conduct. The apostle Peter reminded fellow Christians: “If you say ‘Father’ to him who judges everyone impartially on the basis of what they have done, you must live in awe of him during your time on earth.” (1 Peter 1:17, REB)

Hasil (Bahasa Indonesia) 1:

semingly, mengenai usahanya untuk menjadi seorang guru yang baik, Koheleth berbicara tentang "beratnya," "mencari", dan "mengatur banyak Amsal." Render "beratnya" didasarkan pada mengingat kata Ibrani yang terdiri dari tiga huruf konsonan (aleph, zayin, dan biarawati) untuk menjadi ' azán, berarti "berat badan," "untuk merenungkan", atau "untuk mempertimbangkan dengan hati-hati." Tiga huruf konsonan ini juga perlu difahami untuk berarti "telinga" dan "untuk mendengarkan." Septuagint berbunyi, "telinga akan mencari perumpamaan diatur dengan baik," menunjukkan bahwa Koheleth di telinga adalah selalu terbuka untuk mendengar "diatur dengan baik perumpamaan," yang ia kemudian ditambahkan ke nya dana pengetahuan dan digunakan dalam mengajar orang-orang. Beberapa terjemahan mengungkapkan pikiran serupa. "[Dia] memberikan telinga." (Muda) "Ia mendengarkan dan diuji terhadap kesehatan banyak maxims." (12:9, Tanakh)Perkataan Ibrani chaqár pada dasarnya berarti untuk "pencarian," "untuk mengeksplorasi," dan juga telah diberikan "diteliti" (NAB), "dieksplorasi" (HCSB), "mencari" (NLB), dan "belajar" (NJB). Untuk apa yang Koheleth lakukan dengan Amsal, kata-kata bijaksana, atau suite, kata Ibrani yang menggambarkan tindakan ini adalah taqán, yang berarti "untuk membuat lurus." Ini mungkin menandakan bahwa ia mengatur Amsal dalam urutan tertentu. "Untuk membuat lurus" dapat juga berarti untuk memperbaiki, dan ini dinyatakan oleh render "emended banyak Amsal." (12:9, NJB)Koheleth berusaha untuk menemukan "kata-kata menyenangkan dan [untuk menulis] benar firman kebenaran." Penemuan "kata-kata menyenangkan" bisa mengacu pada usaha yang diperlukan dalam pemilihan mata pelajaran yang akan memberikan kesenangan atau kegembiraan kepada para pembaca dan mereka mendengar pembacaan apa tercatat. Ini bisa menyarankan bahwa kata-kata itu berguna, bermakna, dan dari minat yang tulus. Di sisi lain, bisa fokus pada pilihan dan susunan kata-kata-"menarik gaya" (NJB). Kebenaran, namun, tidak dikorbankan untuk memberikan kesenangan kepada pembaca atau mempertahankan gaya yang menyenangkan. Istilah Ibrani menjelaskan "perkataan kebenaran" sebagai "asli" atau "tegak" adalah yósher, pada dasarnya menyampaikan rasa "straightness." Kata-kata itu "benar-benar jujur perkataan" (Tanakh); "apa yang dia tulis adalah tegak dan benar" (NIV). (12:10)"Kata-kata bijaksana [adalah] seperti goads." Goad atau prod terdiri dari tiang kayu panjang yang terpasang titik logam yang tajam. Itu digunakan untuk menusuk hewan rancangan sehingga akan bergerak maju ke arah yang benar. Seperti goads, kata-kata atau ucapan-ucapan orang memiliki penilaian atau wawasan dapat memotivasi orang lain untuk mengambil kursus yang tepat. Kata-kata bijaksana dapat menusuk hati nurani dan tindakan sesuai atau korektif. Bahkan ekspresi dan sikap orang benar terpengaruh oleh kata-kata dapat berubah menjadi lebih baik. (12:11)“And like nails driven in [are] owners of collections.” “Owners” or “masters” of “collections” may designate sages who are depositories of many wise sayings which they understand and apply correctly. Such persons continue to grow in their fund of knowledge, resulting in expanding their “collections” of meaningful maxims. (12:11)Nails that are driven in provide support and stability for an object. With reference to those whom they teach and admonish, wise persons are like nails, serving as a stabilizing influence and giving support and encouragement as they draw on their “collections.” Once driven in, nails have a permanent place. So, the allusion could also be to the temporary goadlike or pricking effect of the spoken word and the abiding nature of the written word with its potential for continuing to influence others. (12:11)Numerous translators understand the Hebrew expression “owners of collections” to apply to the collected sayings rather than the persons who are the depositories of such collections (“their collected sayings like firmly embedded nails” [NIV], “like nails firmly fixed are the collected sayings” [NRSV], “like nails driven home” [REB], “like nails that fasten things together” [CEV]). The Tanakh links “nails” with “goads.” “The sayings of the wise are like goads, like nails fixed in prodding sticks.” It seems preferable, though, to regard the term bá‘al in its usual sense as meaning “master” or “owner.” (12:11)Wise sayings “were given by one Shepherd.” The words of the wise and the “collections” of profitable sayings in their possession are from the one who is the source of their wisdom — God. YHWH gives wisdom; from his mouth [come] knowledge and understanding.” (Proverbs 2:6); “YHWH [is] my shepherd.” (12:11; Psalm 23:1)Regarding anything written that does not reflect God-given wisdom, Koheleth continued, “And anything beyond these, my son, beware. There is no end to the making of many books, and much study wearies the flesh.” The expression “son” could refer to a youth or a pupil, one not yet in possession of the wisdom and experience associated with age. Such a one could easily be swayed by what he read. Hence, there was good reason for him to be given the caution to beware of writings that did not reflect God-given wisdom. Much of what was available had no value and could prove to be injurious. There simply was no end to all the books that had been and continued to be written. For example, in the third century BCE, Demetrius, librarian in Alexandria, Egypt, told King Ptolemy II Philadelphus that there were over 200,000 volumes in the library and that it was his hope to increase the number to 500,000. (12:12; see the Notes section.)The Hebrew word for “study” (lahág) is thought to be drawn from an unused root conveying the idea of being greatly addicted to something. An all-consuming interest in the vast, growing field of writings can wear a person down physically. A slavish, indiscriminate devotion to books is wearisome or exhausting to the “flesh,” the physical organism. (12:12)After his careful investigation and evaluation of human affairs, Koheleth concluded, “Final word, all having been heard: Fear God and keep his commandments, for this is man’s all.” In Hebrew, the term “word” (davár) can also mean “thing,” “affair” or “matter,” and this (in connection with the Hebrew term sohph (“end”) has been rendered as “the conclusion of the matter” (NIV), “the sum of the matter” (Tanakh), and “the end of the matter” (NRSV). The basic thought is the same — after all has been heard or examined, one conclusion is reached. Humans or earthlings should fear God, be in awe of him, or have a wholesome dread of displeasing him. They should also keep his commandments, letting his word and will guide what they do and say. Divine commandments or guidelines should influence their attitude and their thoughts. (12:13)The “all of man” or “man’s all” may denote (1) man’s complete obligation or (2) man’s whole purpose for being. Both meanings are to be found in the renderings of translators. (12:13) “This is the whole duty of man.” (NIV) “This applies to all mankind.” (Tanakh) “There is no more to man than this.” (NEB) “This is the whole man.” (Margolis) “This is what life is all about.” (CEV)Pointing out that humans are accountable for their actions and should, therefore, fear God and keep his commandments, Koheleth added, “For God will bring every work into judgment, [even] every hidden thing, whether good or evil.” Nothing escapes the attention of the Most High. People will be called to account for their actions, even those concealed from human view. A court higher than that of any man will determine what was “good” or “evil.” (12:14)Jesus Christ similarly referred to this accountability. “On the day of judgment people will render an account for every careless word they speak. By your words you will be acquitted, and by your words you will be condemned.” (Matthew 12:36, 37, NAB) Recognizing the certainty of a coming judgment should serve to restrain one from making derogatory, deceptive or slanderous expressions and engaging in corrupt conduct. The apostle Peter reminded fellow Christians: “If you say ‘Father’ to him who judges everyone impartially on the basis of what they have done, you must live in awe of him during your time on earth.” (1 Peter 1:17, REB)

Hasil (Bahasa Indonesia) 2:

semingly, tentang usahanya untuk menjadi guru yang baik, Koheleth berbicara tentang "berat", "mencari tahu," dan "mengatur banyak amsal." render The "berat" didasarkan pada mengingat kata Ibrani yang terdiri dari tiga konsonan (alif, Zayin , dan biarawati) menjadi 'Azan, yang berarti "untuk menimbang," "untuk merenungkan," atau "untuk mempertimbangkan dengan hati-hati." Ketiga konsonan juga dapat diartikan "telinga" dan "mendengarkan." Septuaginta berbunyi, " telinga akan mencari perumpamaan diatur dengan baik, "menunjukkan bahwa telinga Koheleth adalah selalu terbuka untuk mendengar" perumpamaan diatur dengan baik, "yang kemudian ditambahkan ke dana nya pengetahuan dan digunakan dalam mengajar orang. Sejumlah terjemahan mengekspresikan pemikiran yang sama. "[Dia] memberi telinga." (Young) "Dia mendengarkan dan diuji tingkat kesehatan banyak maksim." (12: 9, Tanakh) Kata Ibrani chaqár pada dasarnya berarti "mencari," "untuk mengeksplorasi," dan memiliki juga telah diberikan "diteliti" (NAB), "menjelajahi" (HCSB), "mencari" (NLB), dan "belajar" (NJB). Seperti apa Koheleth lakukan dengan peribahasa, pepatah bijak, atau maksim, kata Ibrani yang menggambarkan tindakan ini adalah taqán, yang berarti "untuk membuat lurus." Ini mungkin menandakan bahwa ia mengatur peribahasa dalam urutan tertentu. "Untuk membuat lurus" juga bisa berarti untuk memperbaiki, dan ini diungkapkan oleh rendering "dikoreksi banyak amsal." (12: 9, NJB) Koheleth berusaha untuk menemukan "kata menyenangkan dan [menulis] kata-kata yang benar kebenaran." The Temuan dari "kata menyenangkan" bisa merujuk pada upaya yang diperlukan dalam pemilihan mata pelajaran yang akan memberikan kesenangan atau kegembiraan untuk para pembaca dan mereka mendengar pembacaan apa tercatat. Ini bisa menunjukkan bahwa kata-kata yang berguna, bermakna, dan minat yang tulus. Di sisi lain, fokus bisa pada pilihan dan susunan kata-kata - "gaya yang menarik" (NJB). Kebenaran, bagaimanapun, tidak dikorbankan demi memberikan kesenangan kepada pembaca atau melestarikan gaya menyenangkan. ". Kelurusan" Istilah Ibrani menggambarkan "kata kebenaran" sebagai "asli" atau "tegak" adalah yósher, pada dasarnya menyampaikan rasa Kata-kata itu "ucapan benar benar" (Tanakh); "Apa yang ditulisnya adalah tegak dan benar" (NIV). (12:10) "Kata-kata orang bijak [yang] seperti goads." Sebuah tongkat atau prod terdiri dari tiang kayu panjang yang titik logam tajam yang terpasang. Itu digunakan untuk menusuk draft hewan sehingga akan bergerak maju ke arah yang benar. Seperti goads, kata-kata atau ucapan dari orang yang memiliki penilaian yang baik atau wawasan dapat memotivasi orang lain untuk mengambil kursus yang tepat. Kata-kata orang bijak bisa menusuk hati nurani dan cepat tindakan yang tepat atau korektif. Bahkan ekspresi dan sikap orang-orang benar terpengaruh oleh kata-kata dapat berubah menjadi lebih baik. (12:11) "Dan seperti paku didorong [adalah] pemilik koleksi." "kami" atau "master" dari "koleksi" dapat menunjuk orang bijak yang deposit banyak perkataan bijak yang mereka memahami dan menerapkan dengan benar. Orang-orang tersebut terus tumbuh dalam dana pengetahuan mereka, sehingga memperluas "koleksi" mereka maksim berarti. (12:11) Kuku yang didorong dalam memberikan dukungan dan stabilitas untuk objek. Dengan mengacu pada orang-orang yang mereka ajarkan dan menegur, orang bijaksana seperti kuku, melayani sebagai pengaruh menstabilkan dan memberikan dukungan dan dorongan karena mereka menarik mereka "koleksi." Setelah didorong, kuku memiliki tempat permanen. Jadi, kiasan juga bisa ke goadlike sementara atau efek menusuk dari kata yang diucapkan dan sifat taat dari kata-kata tertulis dengan potensi untuk terus mempengaruhi orang lain. (12:11) Banyak penerjemah memahami bahasa Ibrani ungkapan "pemilik koleksi" berlaku untuk ucapan dikumpulkan daripada orang-orang yang deposit dari koleksi tersebut ("ucapan mereka dikumpulkan seperti paku tertanam" [NIV], "seperti paku tegas tetap akan perkataan dikumpulkan "[NRSV]," seperti paku didorong rumah "[REB]," seperti paku yang mengikat sesuatu bersama-sama "[CEV]). Tanakh link "kuku" dengan "goads." "The perkataan orang bijak seperti goads, seperti kuku tetap dalam dorongan tongkat." Tampaknya lebih, meskipun, untuk menganggap Baal istilah dalam arti biasa sebagai berarti "tuan "atau" pemilik "(12:11). ucapan Bijaksana "yang diberikan oleh satu Gembala" Kata-kata orang bijak dan "koleksi" ucapan menguntungkan dalam kepemilikan mereka dari orang yang adalah sumber kebijaksanaan mereka -. Tuhan . YHWH memberikan hikmat; dari mulutnya [datang] pengetahuan dan pemahaman "(Amsal 2: 6).; "YHWH [adalah] gembalaku." (0:11; Mazmur 23: 1) Mengenai apa pun yang ditulis yang tidak mencerminkan diberikan Tuhan kebijaksanaan, Koheleth melanjutkan, "Dan apa pun di luar ini, anak saya, berhati-hatilah. Tidak ada akhir untuk pembuatan banyak buku, dan banyak belajar melelahkan daging. "Ungkapan" anak "bisa merujuk ke seorang pemuda atau murid, salah satu yang belum memiliki kebijaksanaan dan pengalaman yang berhubungan dengan usia. Satu seperti mudah bisa terpengaruh oleh apa yang ia baca. Oleh karena itu, ada alasan yang baik baginya untuk diberikan hati-hati untuk berhati-hati terhadap tulisan-tulisan yang tidak mencerminkan diberikan Tuhan kebijaksanaan. Banyak dari apa yang tersedia tidak memiliki nilai dan bisa membuktikan menjadi berbahaya. Ada hanya ada akhir untuk semua buku yang telah dan terus ditulis. Sebagai contoh, pada abad ketiga SM, Demetrius, pustakawan di Alexandria, Mesir, mengatakan Raja Ptolemy II Philadelphus bahwa ada lebih dari 200.000 volume di perpustakaan dan bahwa itu adalah harapannya untuk meningkatkan jumlah 500.000. (0:12;. Lihat bagian Catatan) Kata Ibrani untuk "belajar" (lahág) diduga diambil dari akar yang tidak terpakai menyampaikan ide yang sangat kecanduan sesuatu. Minat semua memakan di luas, bidang tumbuh tulisan bisa memakai seseorang turun secara fisik. Sebuah budak, pengabdian tanpa pandang bulu untuk buku melelahkan atau melelahkan untuk "daging," organisme fisik. (12:12) Setelah penyelidikan yang cermat dan evaluasi urusan manusia, Koheleth menyimpulkan, "Akhir kata, semua yang telah mendengar. takutlah akan Allah dan menaati perintah-perintah-Nya, karena ini adalah kewajiban setiap orang" Dalam bahasa Ibrani, istilah "kata" ( Davar) juga bisa berarti "hal," "urusan" atau "materi," dan ini (sehubungan dengan sohph istilah Ibrani ("end") telah diterjemahkan sebagai "kesimpulan dari masalah ini" (NIV), "penjumlahan . dari materi "(Tanakh), dan" akhir dari masalah ini "(NRSV) Pikiran dasar adalah sama - setelah semua telah mendengar atau diperiksa, satu kesimpulan tercapai Manusia atau penduduk dunia harus takut akan Allah, kagum. dia, atau memiliki ketakutan yang sehat dari tidak menyenangkan baginya. Mereka juga harus menaati perintah-perintah-Nya, membiarkan firman-Nya dan akan memandu apa yang mereka lakukan dan katakan. perintah Ilahi atau pedoman harus mempengaruhi sikap mereka dan pikiran mereka. (12:13) The " semua manusia "atau" manusia semua "dapat menunjukkan (1) Kewajiban lengkap manusia atau (2) Seluruh tujuan manusia untuk menjadi. Kedua makna yang dapat ditemukan di rendering penerjemah. (12:13) "ini adalah kewajiban setiap orang." (BIS) "ini berlaku untuk semua umat manusia." (Tanakh) "Tidak ada lagi manusia dari ini." (NEB) "ini adalah seluruh manusia. "(Margolis)" Ini adalah apa yang hidup adalah semua tentang. "(CEV) Menunjukkan bahwa manusia bertanggung jawab atas tindakan mereka dan harus, karena itu, takut kepada Allah dan menaati perintah-perintah-Nya, Koheleth menambahkan, "Karena Allah akan membawa setiap perbuatan ke pengadilan , [bahkan] segala sesuatu yang tersembunyi, entah itu baik atau jahat. "Tidak ada yang lolos perhatian Yang Mahatinggi. Orang akan dipanggil untuk mempertanggungjawabkan tindakan mereka, bahkan mereka tersembunyi dari pandangan manusia. Sebuah pengadilan lebih tinggi dari siapa pun akan menentukan apa yang "baik" atau "jahat." (12:14) Yesus Kristus sama disebut akuntabilitas ini. "Pada hari penghakiman orang akan membuat account untuk setiap kata yang ceroboh mereka berbicara. Dengan kata-kata Anda, Anda akan dibebaskan, dan menurut ucapanmu pula engkau akan dihukum. "(Matius 0:36, 37, NAB) Mengenali kepastian dari penghakiman yang akan datang harus berfungsi untuk menahan salah satu dari membuat menghina, menipu atau fitnah ekspresi dan menarik dalam perilaku korup. Rasul Petrus mengingatkan sesama orang Kristen: "Jika Anda mengatakan 'Ayah' dia yang menghakimi semua orang memihak atas dasar apa yang telah mereka lakukan, Anda harus tinggal di kagum dia selama waktu Anda di bumi." (1 Petrus 1:17, REB)