Filipi 3:3

3:3 For we are the circumcision, ¹  the ones who worship by the Spirit of God, ²  exult in Christ Jesus, and do not rely on human credentials ³ 

Lukas 2:10-11

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁴  for I proclaim to you good news ⁵  that brings great joy to all the people: 2:11 Today ⁶  your Savior is born in the city ⁷  of David. ⁸  He is Christ ⁹  the Lord.

Lukas 2:25

The Prophecy of Simeon

2:25 Now ¹⁰  there was a man in Jerusalem ¹¹  named Simeon who was righteous ¹²  and devout, looking for the restoration ¹³  of Israel, and the Holy Spirit ¹⁴  was upon him.

Yohanes 14:18

14:18 “I will not abandon ¹⁵  you as orphans, ¹⁶  I will come to you. ¹⁷ 

Yohanes 14:27

14:27 “Peace I leave with you; ¹⁸  my peace I give to you; I do not give it ¹⁹  to you as the world does. ²⁰  Do not let your hearts be distressed or lacking in courage. ²¹ 

Yohanes 15:11

15:11 I have told you these things ²²  so that my joy may be in you, and your joy may be complete.

Yohanes 16:22-24

16:22 So also you have sorrow ²³  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ²⁴  16:23 At that time ²⁵  you will ask me nothing. I tell you the solemn truth, ²⁶  whatever you ask the Father in my name he will give you. ²⁷  16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ²⁸  so that your joy may be complete.

Yohanes 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ²⁹  my joy completed ³⁰  in themselves.

Roma 5:1-2

The Expectation of Justification

5:1 ³¹ Therefore, since we have been declared righteous by faith, we have ³²  peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ³³  in the hope of God’s glory.

Roma 15:12-13

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ³⁴  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ³⁵  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. ³⁶ 

Kolose 1:1-2

Salutation

1:1 From Paul, ³⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³⁸  brothers and sisters ³⁹  in Christ, at Colossae. Grace and peace to you ⁴⁰  from God our Father! ⁴¹ 

Kolose 1:5-6

1:5 Your faith and love have arisen ⁴²  from the hope laid up ⁴³  for you in heaven, which you have heard about in the message of truth, the gospel ⁴⁴  1:6 that has come to you. Just as in the entire world this gospel ⁴⁵  is bearing fruit and growing, so it has also been bearing fruit and growing ⁴⁶  among you from the first day you heard it and understood the grace of God in truth.

Kolose 2:14

2:14 He has destroyed ⁴⁷  what was against us, a certificate of indebtedness ⁴⁸  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Kolose 2:2

2:2 My goal is that ⁴⁹  their hearts, having been knit together ⁵⁰  in love, may be encouraged, and that ⁵¹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁵² 

Kolose 2:16-17

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days – 2:17 these are only ⁵³  the shadow of the things to come, but the reality ⁵⁴  is Christ! ⁵⁵ 

Ibrani 6:18

6:18 so that we who have found refuge in him ⁵⁶  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.

Ibrani 6:1

6:1 Therefore we must progress beyond ⁵⁷  the elementary ⁵⁸  instructions about Christ ⁵⁹  and move on ⁶⁰  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Pengkhotbah 1:6-8

1:6 The wind goes to the south and circles around to the north;

round and round ⁶¹  the wind goes and on its rounds it returns. ⁶² 

1:7 All the streams flow ⁶³  into the sea, but the sea is not full,

and to the place where the streams flow, there they will flow again. ⁶⁴ 

1:8 All this ⁶⁵  monotony ⁶⁶  is tiresome; no one can bear ⁶⁷  to describe it: ⁶⁸ 

The eye is never satisfied with seeing, nor is the ear ever content ⁶⁹  with hearing.

[3:3]  ¹ tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomh, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomh; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomo"], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.

[3:3]  ² tc The verb λατρεύω (latreuw; here the participial form, λατρεύοντες [latreuonte"]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D² F G 0278^vid 33 1739 1881 Ï co Ambr), read θεοῦ (qeou; thus, “worship by the Spirit of God”). But several other important witnesses (א² D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (qew) here (“worship God by the Spirit”). Ì⁴⁶ is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.

[3:3]  ³ tn Grk “have no confidence in the flesh.”

[2:10]  ⁴ tn Grk “behold.”

[2:10]  ⁵ tn Grk “I evangelize to you great joy.”

[2:11]  ⁶ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁷ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ⁸ tn This is another indication of a royal, messianic connection.

[2:11]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[2:25]  ¹⁰ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ¹² tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ¹³ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ¹⁴ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[14:18]  ¹⁵ tn Or “leave.”

[14:18]  ¹⁶ tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”

[14:18]  ¹⁷ sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

[14:27]  ¹⁸ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ¹⁹ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ²⁰ tn Grk “not as the world gives do I give to you.”

[14:27]  ²¹ tn Or “distressed or fearful and cowardly.”

[15:11]  ²² tn Grk “These things I have spoken to you.”

[16:22]  ²³ tn Or “distress.”

[16:22]  ²⁴ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[16:23]  ²⁵ tn Grk “And in that day.”

[16:23]  ²⁶ tn Grk “Truly, truly, I say to you.”

[16:23]  ²⁷ sn This statement is also found in John 15:16.

[16:24]  ²⁸ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:13]  ²⁹ tn Grk “they may have.”

[17:13]  ³⁰ tn Or “fulfilled.”

[5:1]  ³¹ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ³² tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:2]  ³³ tn Or “exult, boast.”

[15:12]  ³⁴ sn A quotation from Isa 11:10.

[15:13]  ³⁵ 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]  ³⁶ 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.”

[1:1]  ³⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁰ tn Or “Grace to you and peace.”

[1:2]  ⁴¹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:5]  ⁴² tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁴³ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴⁴ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁴⁵ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁴⁶ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[2:14]  ⁴⁷ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ⁴⁸ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[2:2]  ⁴⁹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ⁵⁰ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ⁵¹ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁵² tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:17]  ⁵³ tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

[2:17]  ⁵⁴ tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.

[2:17]  ⁵⁵ tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”

[6:18]  ⁵⁶ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:1]  ⁵⁷ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁵⁸ tn Or “basic.”

[6:1]  ⁵⁹ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁶⁰ tn Grk “leaving behind…let us move on.”

[1:6]  ⁶¹ tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).

[1:6]  ⁶² tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).

[1:7]  ⁶³ tn Heb “are going” or “are walking.” The term הֹלְכִים (holÿkhim, Qal active participle masculine plural from הָלַךְ, halakh,“to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11).

[1:7]  ⁶⁴ tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.

[1:7]  sn This verse does not refer to the cycle of evaporation or the return of water by underground streams, as sometimes suggested. Rather, it describes the constant flow of river waters to the sea. For all the action of the water – endless repetition and water constantly in motion – there is nothing new accomplished.

[1:8]  ⁶⁵ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ⁶⁶ 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]  ⁶⁷ tn Heb “is able.”

[1:8]  ⁶⁸ 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]  ⁶⁹ 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.”