Mazmur 131:1-2
KonteksA song of ascents, 2 by David.
131:1 O Lord, my heart is not proud,
nor do I have a haughty look. 3
I do not have great aspirations,
or concern myself with things that are beyond me. 4
131:2 Indeed 5 I am composed and quiet, 6
like a young child carried by its mother; 7
I am content like the young child I carry. 8
Markus 10:15
Konteks10:15 I tell you the truth, 9 whoever does not receive 10 the kingdom of God like a child 11 will never 12 enter it.”
Markus 10:1
Konteks10:1 Then 13 Jesus 14 left that place and went to the region of Judea and 15 beyond the Jordan River. 16 Again crowds gathered to him, and again, as was his custom, he taught them.
Pengkhotbah 1:14
Konteks1:14 I reflected on everything that is accomplished by man 17 on earth, 18
and I concluded: Everything 19 he has accomplished 20 is futile 21 – like chasing the wind! 22


[131:1] 1 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
[131:1] 2 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[131:1] 3 tn Heb “and my eyes are not lifted up.”
[131:1] 4 tn Heb “I do not walk in great things, and in things too marvelous for me.”
[131:2] 6 tn Heb “I make level and make quiet my soul.”
[131:2] 7 tn Heb “like a weaned [one] upon his mother.”
[131:2] 8 tn Heb “like the weaned [one] upon me, my soul.”
[10:15] 9 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 10 sn On receive see John 1:12.
[10:15] 11 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[10:15] 12 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[10:1] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:1] 14 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[10:1] 15 tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C2 D W Δ Θ Ë1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.
[10:1] 16 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[1:14] 17 tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:14] 18 tn Heb “under the sun.”
[1:14] 19 tn As mentioned in the note on “everything” in 1:2, the term הַכֹּל (hakkol, “everything”) is often limited in reference to the specific topic at hand in the context (e.g., BDB 482 s.v. כֹּל 2). The argument of 1:12-15, like 1:3-11, focuses on secular human achievement. This is clear from the repetition of the root עָשַׂה (’asah, “do, work, accomplish, achieve”) in 1:12-13.
[1:14] 20 tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:14] 21 tn This usage of הֶבֶל (hevel) denotes “futile, profitless, fruitless” (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14-15; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). The term is used with the simile “like striving after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) – a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9; 7:14). When used in this sense, the term is often used with the following synonyms: לְתֹהוּ (lÿtohu, “for nothing, in vain, for no reason”; Isa 49:4); רִיק (riq, “profitless; useless”; Isa 30:7; Eccl 6:11); לֹא הוֹעִיל (“worthless, profitless”; Is 30:6; 57:12; Jer 16:19); “what profit?” (מַה־יִּתְרוֹןֹ, mah-yyitron); and “no profit” (אֵין יִּתְרוֹן, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes.
[1:14] 22 tn Heb “striving of wind.” The word “like” does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear.