Mazmur 60:6

60:6 God has spoken in his sanctuary: ¹ 

“I will triumph! I will parcel out Shechem;

the Valley of Succoth I will measure off. ² 

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ³  in the hope of God’s glory.

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁴  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁵ 

Pengkhotbah 1:8

1:8 All this ⁶  monotony ⁷  is tiresome; no one can bear ⁸  to describe it: ⁹ 

The eye is never satisfied with seeing, nor is the ear ever content ¹⁰  with hearing.

[60:6]  ¹ tn Heb “in his holy place.”

[60:6]  ² sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.

[5:2]  ³ tn Or “exult, boast.”

[15:13]  ⁴ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:1]  ⁵ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:8]  ⁶ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ⁷ 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]  ⁸ tn Heb “is able.”

[1:8]  ⁹ 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]  ¹⁰ 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.”