Ayub 22:26

22:26 Surely then you will delight yourself ¹  in the Almighty,

and will lift up your face toward God.

Ayub 27:10

27:10 Will he find delight ²  in the Almighty?

Will he call out to God at all times?

Ayub 34:9

34:9 For he says, ‘It does not profit a man

when he makes his delight with God.’ ³ 

Mazmur 36:8

36:8 They are filled with food from your house,

and you allow them to drink from the river of your delicacies.

Mazmur 37:4

37:4 Then you will take delight in the Lord, ⁴ 

and he will answer your prayers. ⁵ 

Mazmur 37:11

37:11 But the oppressed will possess the land

and enjoy great prosperity. ⁶ 

Habakuk 3:18

3:18 I will rejoice because of ⁷  the Lord;

I will be happy because of the God who delivers me!

Filipi 4:4

4:4 Rejoice in the Lord always. Again I say, rejoice!

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ⁸  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Pengkhotbah 1:8

1:8 All this ⁹  monotony ¹⁰  is tiresome; no one can bear ¹¹  to describe it: ¹² 

The eye is never satisfied with seeing, nor is the ear ever content ¹³  with hearing.

[22:26]  ¹ tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84).

[27:10]  ² tn See the note on 22:26 where the same verb is employed.

[34:9]  ³ tn Gordis, however, takes this expression in the sense of “being in favor with God.”

[37:4]  ⁴ tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).

[37:4]  ⁵ tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”

[37:11]  ⁶ tn Heb “and they will take delight in (see v. 4) abundance of peace.”

[3:18]  ⁷ tn Or “in.”

[4:1]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:8]  ⁹ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ¹⁰ tn Heb “the things.” The Hebrew term דְּבָרִים (dÿvarim, masculine plural noun from דָּבָר, davar) is often used to denote “words,” but it can also refer to actions and events (HALOT 211 s.v. דָּבָר 3.a; BDB 183 s.v. דָּבָר IV.4). Here, it means “things,” as is clear from the context: “What has been is what will be, and what has been done is what will be done” (1:9). Here דְּבָרִים can be nuanced “occurrences” or even “[natural] phenomena.”

[1:8]  ¹¹ tn Heb “is able.”

[1:8]  ¹² tn The Hebrew text has no stated object. The translation supplies “it” for stylistic reasons and clarification.

[1:8]  sn The statement no one can bear to describe it probably means that Qoheleth could have multiplied examples (beyond the sun, the wind, and the streams) of the endless cycle of futile events in nature. However, no tongue could ever tell, no eye could ever see, no ear could ever hear all the examples of this continual and futile activity.

[1:8]  ¹³ tn The term מָלֵא (male’, “to be filled, to be satisfied”) is repeated in 1:7-8 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 אֵינֶנּוּ מָלֵא (’enennu male’, “it is never filled”) describes the futility of the water cycle: “All the rivers flow into the sea, yet the sea is never filled.” In 1:8 וְלֹא־תִמָּלֵא (vÿlo-timmale’, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”