Roma 5:3-5

5:3 Not ¹  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ²  has been poured out ³  in our hearts through the Holy Spirit who was given to us.

Roma 8:24-25

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ⁴ 

Roma 12:12

12:12 Rejoice in hope, endure in suffering, persist in prayer.

Mazmur 119:81-83

כ (Kaf)

119:81 I desperately long for ⁵  your deliverance.

I find hope in your word.

119:82 My eyes grow tired as I wait for your promise to be fulfilled. ⁶ 

I say, ⁷  “When will you comfort me?”

119:83 For ⁸  I am like a wineskin ⁹  dried up in smoke. ¹⁰ 

I do not forget your statutes.

Ibrani 6:10-19

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints. 6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end, 6:12 so that you may not be sluggish, ¹¹  but imitators of those who through faith and perseverance inherit the promises.

6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself, 6:14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.” ¹²  6:15 And so by persevering, Abraham ¹³  inherited the promise. 6:16 For people ¹⁴  swear by something greater than themselves, ¹⁵  and the oath serves as a confirmation to end all dispute. ¹⁶  6:17 In the same way ¹⁷  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ¹⁸  and so he intervened with an oath, 6:18 so that we who have found refuge in him ¹⁹  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ²⁰ 

Ibrani 10:35-36

10:35 So do not throw away your confidence, because it ²¹  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ²² 

Yakobus 5:7-11

Patience in Suffering

5:7 So be patient, brothers and sisters, ²³  until the Lord’s return. ²⁴  Think of how the farmer waits ²⁵  for the precious fruit of the ground and is patient ²⁶  for it until it receives the early and late rains. 5:8 You also be patient and strengthen your hearts, for the Lord’s return is near. 5:9 Do not grumble against one another, brothers and sisters, ²⁷  so that you may not be judged. See, the judge stands before the gates! ²⁸  5:10 As an example of suffering and patience, brothers and sisters, ²⁹  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ³⁰  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ³¹ 

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ³²  over the miseries that are coming on you.

Pengkhotbah 1:13

1:13 I decided ³³  to carefully ³⁴  and thoroughly examine ³⁵ 

all that has been accomplished on earth. ³⁶ 

I concluded: ³⁷  God has given people ³⁸  a burdensome task ³⁹ 

that keeps them ⁴⁰  occupied. ⁴¹ 

[5:3]  ¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:5]  ² tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ³ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:25]  ⁴ tn Or “perseverance.”

[119:81]  ⁵ tn Heb “my soul pines for.” See Ps 84:2.

[119:82]  ⁶ tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.

[119:82]  ⁷ tn Heb “saying.”

[119:83]  ⁸ tn Or “even though.”

[119:83]  ⁹ tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).

[119:83]  ¹⁰ tn Heb “in the smoke.”

[6:12]  ¹¹ tn Or “dull.”

[6:14]  ¹² tn Grk “in blessing I will bless you and in multiplying I will multiply you,” the Greek form of a Hebrew idiom showing intensity.

[6:14]  sn A quotation from Gen 22:17.

[6:15]  ¹³ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[6:16]  ¹⁴ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[6:16]  ¹⁵ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ¹⁶ tn Grk “the oath for confirmation is an end of all dispute.”

[6:17]  ¹⁷ tn Grk “in which.”

[6:17]  ¹⁸ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:18]  ¹⁹ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ²⁰ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[10:35]  ²¹ tn Grk “which,” but showing the reason.

[10:36]  ²² tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[5:7]  ²³ tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.

[5:7]  ²⁴ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ²⁵ tn Grk “Behold! The farmer waits.”

[5:7]  ²⁶ tn Grk “being patient.”

[5:9]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ²⁸ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.

[5:10]  ²⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:11]  ³⁰ tn Grk “Behold! We regard…”

[5:11]  ³¹ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[5:1]  ³² tn Or “wail”; Grk “crying aloud.”

[1:13]  ³³ tn Heb “I gave my heart” or “I set my mind.” The term לִבִּי (libbi, “my heart”) is an example of synecdoche of part (heart) for the whole (myself). Qoheleth uses this figurative expression frequently in the book. On the other hand, in Hebrew mentality, the term “heart” is frequently associated with one’s thoughts and reasoning; thus, this might be a metonymy of association (heart = thoughts). The equivalent English idiom would be “I applied my mind.”

[1:13]  ³⁴ tn Heb “with wisdom,” that is, with careful reflection in light of principles observed by the sages.

[1:13]  ³⁵ tn Heb “to seek and to search out” (לִדְרוֹשׁ וְלָתוּר, lidrosh vÿlatur). This is an example of a verbal hendiadys (the use of two synonymous verbs to state a common idea in an emphatic manner). The terms are used because they are closely related synonyms; therefore, the similarities in meaning should be emphasized rather than the distinctions in meaning. The verb דָּרַשׁ (darash) means “to inquire about; to investigate; to search out; to study” (HALOT 233 s.v. דרשׁ; BDB 205 s.v. דָּרַשׁ). This verb is used literally of the physical activity of investigating a matter by examining the physical evidence and interviewing eye-witnesses (e.g., Judg 6:29; Deut 13:15; 17:4, 9; 19:18), and figuratively (hypocatastasis) of mentally investigating abstract concepts (e.g., Eccl 1:13; Isa 1:17; 16:5; Pss 111:2; 119:45). Similarly, the verb תּוּר (tur) means “to seek out, discover” (HALOT 1708 s.v. תּוּר 1.c; BDB 1064 תּוּר 2). The verb תּוּר is used literally of the physical action of exploring physical territory (Num 13:16-17; 14:6, 34-36; Job 39:8), and figuratively (hypocatastasis) of mentally exploring things (Eccl 1:13; 7:25; 9:1).

[1:13]  ³⁶ tn Heb “under heaven.”

[1:13]  sn Qoheleth states that he made a thorough investigation of everything that had been accomplished on earth. His position as king gave him access to records and contacts with people that would have been unavailable to others.

[1:13]  ³⁷ tn This phrase does not appear in the Hebrew text, but is added in the translation for clarity.

[1:13]  ³⁸ tn Heb “the sons of men/mankind.”

[1:13]  ³⁹ tn The phrase עִנְיַן רָע (’inyan ra’, “rotten business, grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel) “futile” in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנַה (’anah) means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern, care”). The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III עָנָה). The phrase עִנְיַן רָע is treated creatively by English translations: “sore travail” (KJV, ASV), “sad travail” (YLT), “painful occupation” (Douay), “sorry business” (NEB), “sorry task” (Moffatt), “thankless task” (NAB), “grievous task” (NASB), “trying task” (MLB), “unhappy business” (RSV, NRSV, NJPS), and “heavy burden” (NIV).

[1:13]  ⁴⁰ tn The syntax of this line in Hebrew is intentionally redundant, e.g. (literally), “It is a grievous task [or “unpleasant business”] that God has given to the sons of man to be occupied with it.” The referent of the third masculine singular suffix on לַעֲנוֹת בּוֹ (la’anot bo, “to be occupied with it”) is עִנְיַן רָע (’inyan ra’, “a grievous task, a rotten business”).

[1:13]  ⁴¹ tn Or “that keeps them occupied” or “that busies them.” The verb II עָנַה (’anah, “to be occupied with”) is related to the noun עִנְיַן (’inyan, “business, task, occupation”) which also occurs in this verse. The verb עָנַה means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. עָנָה). The Hebrew verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854).