29 The word “this” is not in Hebrew, but is supplied in the translation for clarity.
30 Heb “the things.” The Hebrew term דְּבָרִים (dévarim, masculine plural noun from דָּבָר, davar) is often used to denote “words,” but it can also refer to actions and events ( דָּבָר 3.a; 183 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.”
31 Heb “is able.”
32 The Hebrew text has no stated object. The translation supplies “it” for stylistic reasons and clarification. 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.
33 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 (vélo-timmale’, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”