Jeremiah 2:11

2:11 Has a nation ever changed its gods

(even though they are not really gods at all)?

But my people have exchanged me, their glorious God, ¹ 

for a god that cannot help them at all! ² 

Jeremiah 2:26

2:26 Just as a thief has to suffer dishonor when he is caught,

so the people of Israel ³  will suffer dishonor for what they have done. ⁴ 

So will their kings and officials,

their priests and their prophets.

Psalms 115:4-8

115:4 Their ⁵  idols are made of silver and gold –

they are man-made. ⁶ 

115:5 They have mouths, but cannot speak,

eyes, but cannot see,

115:6 ears, but cannot hear,

noses, but cannot smell,

115:7 hands, but cannot touch,

feet, but cannot walk.

They cannot even clear their throats. ⁷ 

115:8 Those who make them will end up ⁸  like them,

as will everyone who trusts in them.

Psalms 146:3-4

146:3 Do not trust in princes,

or in human beings, who cannot deliver! ⁹ 

146:4 Their life’s breath departs, they return to the ground;

on that day their plans die. ¹⁰ 

Ecclesiastes 1:2

Introduction: Utter Futility

1:2 “Futile! Futile!” laments ¹¹  the Teacher, ¹² 

“Absolutely futile! ¹³  Everything ¹⁴  is futile!” ¹⁵ 

Ecclesiastes 1:14

1:14 I reflected on everything that is accomplished by man ¹⁶  on earth, ¹⁷ 

and I concluded: Everything ¹⁸  he has accomplished ¹⁹  is futile ²⁰  – like chasing the wind! ²¹ 

Ecclesiastes 2:11

2:11 Yet when I reflected on everything I had accomplished ²² 

and on all the effort that I had expended to accomplish it, ²³ 

I concluded: ²⁴  “All these ²⁵  achievements and possessions ²⁶  are ultimately ²⁷  profitless ²⁸  –

like chasing the wind!

There is nothing gained ²⁹  from them ³⁰  on earth.” ³¹ 

Ecclesiastes 2:21

2:21 For a man may do his work with wisdom, knowledge, and skill;

however, he must hand over ³²  the fruit of his labor ³³  as an inheritance ³⁴ 

to someone else who did not work for it.

This also is futile, and an awful injustice! ³⁵ 

Ecclesiastes 2:26

2:26 For to the one who pleases him, ³⁶  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ³⁷  wealth ³⁸  –

only to give ³⁹  it ⁴⁰  to the one who pleases God.

This ⁴¹  task of the wicked ⁴²  is futile – like chasing the wind!

Ecclesiastes 4:4

Labor Motivated by Envy

4:4 Then I considered ⁴³  all the skillful work ⁴⁴  that is done:

Surely it is nothing more than ⁴⁵  competition ⁴⁶  between one person and another. ⁴⁷ 

This also is profitless – like ⁴⁸  chasing the wind.

Ecclesiastes 12:8

Concluding Refrain: Qoheleth Restates His Thesis

12:8 “Absolutely futile!” ⁴⁹  laments the Teacher, ⁵⁰ 

“All of these things ⁵¹  are futile!” ⁵² 

Isaiah 44:9-20

44:9 All who form idols are nothing;

the things in which they delight are worthless.

Their witnesses cannot see;

they recognize nothing, so they are put to shame.

44:10 Who forms a god and casts an idol

that will prove worthless? ⁵³ 

44:11 Look, all his associates ⁵⁴  will be put to shame;

the craftsmen are mere humans. ⁵⁵ 

Let them all assemble and take their stand!

They will panic and be put to shame.

44:12 A blacksmith works with his tool ⁵⁶ 

and forges metal over the coals.

He forms it ⁵⁷  with hammers;

he makes it with his strong arm.

He gets hungry and loses his energy; ⁵⁸ 

he drinks no water and gets tired.

44:13 A carpenter takes measurements; ⁵⁹ 

he marks out an outline of its form; ⁶⁰ 

he scrapes ⁶¹  it with chisels,

and marks it with a compass.

He patterns it after the human form, ⁶² 

like a well-built human being,

and puts it in a shrine. ⁶³ 

44:14 He cuts down cedars

and acquires a cypress ⁶⁴  or an oak.

He gets ⁶⁵  trees from the forest;

he plants a cedar ⁶⁶  and the rain makes it grow.

44:15 A man uses it to make a fire; ⁶⁷ 

he takes some of it and warms himself.

Yes, he kindles a fire and bakes bread.

Then he makes a god and worships it;

he makes an idol and bows down to it. ⁶⁸ 

44:16 Half of it he burns in the fire –

over that half he cooks ⁶⁹  meat;

he roasts a meal and fills himself.

Yes, he warms himself and says,

‘Ah! I am warm as I look at the fire.’

44:17 With the rest of it he makes a god, his idol;

he bows down to it and worships it.

He prays to it, saying,

‘Rescue me, for you are my god!’

44:18 They do not comprehend or understand,

for their eyes are blind and cannot see;

their minds do not discern. ⁷⁰ 

44:19 No one thinks to himself,

nor do they comprehend or understand and say to themselves:

‘I burned half of it in the fire –

yes, I baked bread over the coals;

I roasted meat and ate it.

With the rest of it should I make a disgusting idol?

Should I bow down to dry wood?’ ⁷¹ 

44:20 He feeds on ashes; ⁷² 

his deceived mind misleads him.

He cannot rescue himself,

nor does he say, ‘Is this not a false god I hold in my right hand?’ ⁷³ 

Isaiah 46:6-7

46:6 Those who empty out gold from a purse

and weigh out silver on the scale ⁷⁴ 

hire a metalsmith, who makes it into a god.

They then bow down and worship it.

46:7 They put it on their shoulder and carry it;

they put it in its place and it just stands there;

it does not ⁷⁵  move from its place.

Even when someone cries out to it, it does not reply;

it does not deliver him from his distress.

Isaiah 55:2

55:2 Why pay money for something that will not nourish you? ⁷⁶ 

Why spend ⁷⁷  your hard-earned money ⁷⁸  on something that will not satisfy?

Listen carefully ⁷⁹  to me and eat what is nourishing! ⁸⁰ 

Enjoy fine food! ⁸¹ 

Isaiah 55:2

55:2 Why pay money for something that will not nourish you? ⁸² 

Why spend ⁸³  your hard-earned money ⁸⁴  on something that will not satisfy?

Listen carefully ⁸⁵  to me and eat what is nourishing! ⁸⁶ 

Enjoy fine food! ⁸⁷ 

Isaiah 2:17

2:17 Proud men will be humiliated,

arrogant men will be brought low; ⁸⁸ 

the Lord alone will be exalted ⁸⁹ 

in that day.

[2:11]  ¹ tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the Lord, the God of Israel.

[2:11]  ² tn Heb “what cannot profit.” The verb is singular and the allusion is likely to Baal. See the translator’s note on 2:8 for the likely pun or wordplay.

[2:26]  ³ tn Heb “house of Israel.”

[2:26]  ⁴ tn The words “for what they have done” are implicit in the comparison and are supplied in the translation for clarification.

[115:4]  ⁵ tn The referent of the pronominal suffix is “the nations” (v. 2).

[115:4]  ⁶ tn Heb “the work of the hands of man.”

[115:7]  ⁷ tn Heb “they cannot mutter in their throats.” Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41).

[115:8]  ⁸ tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”

[146:3]  ⁹ tn Heb “in a son of man, to whom there is no deliverance.”

[146:4]  ¹⁰ tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.

[1:2]  ¹¹ tn Heb “says.”

[1:2]  ¹² sn See the note on “Teacher” in v. 1.

[1:2]  ¹³ tn Heb “futility of futilities.” The phrase “absolutely futile” (הֲבֵל הֲבָלִים, havel havalim) is a superlative genitive construction (GKC 431 §133.i). When a plural genitive follows a singular construct noun of the same root, it indicates the most outstanding example of the person or thing described. Examples: קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim, “holy of holies”), i.e., “the most holy place” (Exod 26:33); שִׁיר הַשִּׁירִים (shir hashirim, “song of songs”), i.e., “the most excellent song” (Song 1:1); אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הַאֱדֹנִים (’elohe ha’elohim va’adone ha’edonim, “the God of gods and Lord of lords”), i.e., “the highest God and the supreme Lord” (Deut 10:17). See also R. J. Williams, Hebrew Syntax, 17-18, §80; IBHS 154 §9.5.3j.

[1:2]  ¹⁴ tn Although כֹּל (kol, “everything, all”) is often used in an absolute or comprehensive sense (BDB 481 s.v. כֹּל 1), it is frequently used as a synecdoche of the general for the specific, that is, its sense is limited contextually to the topic at hand (BDB 482 s.v. 2). This is particularly true of הַכֹּל (hakkol, BDB 482 s.v. 2.b) in which the article particularizes or limits the referent to the contextual or previously mentioned topic (e.g., Gen 16:12; 24:1; Exod 29:24; Lev 1:9, 13; 8:27; Deut 2:36; Josh 11:19 [see 2 Sam 19:31; 1 Kgs 14:26 = 2 Chr 12:9]; 21:43; 1 Sam 30:19; 2 Sam 17:3; 23:5; 24:23; 1 Kgs 6:18; 2 Kgs 24:16; Isa 29:11; 65:8; Jer 13:7, 10; Ezek 7:14; Pss 14:3; 49:18; 1 Chr 7:5; 28:19; 29:19; 2 Chr 28:6; 29:28; 31:5; 35:7; 36:17-18; Ezra 1:11; 2:42; 8:34-35; 10:17; Eccl 5:8). Thus, “all” does not always mean “all” in an absolute sense or universally in comprehension. In several cases the context limits its reference to two classes of objects or issues being discussed, so הַכֹּל means “both” (e.g., 2:14; 3:19: 9:1, 2). Thus, הַכֹּל refers only to what Qoheleth characterizes as “futile” (הֶבֶל, hevel) in the context. Qoheleth does not mean that everything in an absolute, all-encompassing sense is futile. For example, the sovereign work of God is not “futile” (3:1–4:3); fearing God is not “futile” (2:26; 3:14-15; 11:9–12:1, 9, 13-14); and enjoying life as a righteous person under the blessing of God is not “futile” (2:24-26; 11:9-10). Only those objects or issues that are contextually placed under כֹּל are designated as “futile” (הֶבֶל). The context of 1:3-15 suggests that 1:2 refers to the futility of secular human endeavor. The content and referent of 1:3-15 determines the referent of הַכֹּל in 1:2.

[1:2]  ¹⁵ tn The term הֶבֶל (hevel, “futile”) is repeated five times within the eight words of this verse for emphasis. The noun הֶבֶל is the key word in Ecclesiastes. The root is used in two ways in the OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath” or “wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to metaphorical senses: (1) breath/vapor/wind is nonphysical, evanescent, and lacks concrete substance thus, the connotation “unsubstantial” (Jer 10:15; 16:19; 51:18), “profitless” or “fruitless” (Ps 78:33; Prov 13:11), “worthless” (2 Kgs 17:15; Jer 2:5; 10:3), “pointless” (Prov 21:6), “futile” (Lam 4:17; Eccl 1:2, 14; 2:1, 14-15), (2) breath/vapor/wind is transitory and fleeting – thus, the connotation “fleeting” or “transitory” (Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16) and (3) breath/vapor/wind cannot be seen thus, the idea of “obscure,” “dark,” “difficult to understand,” “enigmatic” (Eccl 11:10). See HALOT 236-37 s.v. I הֶבֶל; BDB 210-11 s.v. I הֶבֶל. The metaphorical sense is used with the following synonyms: תֹּהוּ (tohu, “empty, vanity”; Isa 49:4), רִיק (riq, “profitless, useless”; Isa 30:7; Eccl 6:11), and לֹא הוֹעִיל (lo’ ho’il, “worthless, profitless”; Is 30:6; 57:12; Jer 16:19). It is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) and life (6:12; 7:15; 9:9), which are “transitory” or “fleeting.” The most common parallels to הֶבֶל in Ecclesiastes are the phrases “chasing after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) in 2:11, 17, 26; 7:14 and “what profit?” (מַה־יִּתְרוֹן, mah-yyitron) or “no profit” (אֵין יִתְרוֹן, ’en yitron) in 2:11; 3:19; 6:9. It is used in reference to enigmas in life (6:2; 8:10, 14) and to the future which is obscure (11:8). It is often used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Because the concrete picture of the “wind” lends itself to the figurative connotation “futile,” the motto “This is futile” (זֶה הֶבֶל, zeh hevel) is often used with the metaphor, “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). Although it is the key word in Ecclesiastes, it should not be translated the same way in every place.

[1:14]  ¹⁶ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ¹⁷ tn Heb “under the sun.”

[1:14]  ¹⁸ 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]  ¹⁹ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ²⁰ 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]  ²¹ 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.

[2:11]  ²² tn Heb “all my works that my hands had done.”

[2:11]  ²³ tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (’amal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.

[2:11]  ²⁴ tn Heb “Behold!”

[2:11]  ²⁵ tn The term הַכֹּל (hakkol, “everything” or “all”) must be qualified and limited in reference to the topic that is dealt with in 2:4-11. This is an example of synecdoche of general for the specific; the general term “all” is used only in reference to the topic at hand. This is clear from the repetition of כֹּל (kol, “everything”) and (“all these things”) in 2:11.

[2:11]  ²⁶ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

[2:11]  ²⁷ tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ²⁸ tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.

[2:11]  ²⁹ tn The noun יִתְרוֹן (yitron, “profit”) has a two-fold range of meanings: (1) “what comes of [something]; result” (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) “profit; advantage” (Eccl 2:13; 10:11); see HALOT 452–53 s.v. יִתְרוֹי. It is derived from the noun יֶתֶר (yeter, “what is left behind; remainder”; HALOT 452 s.v. I יֶתֶר). The related verb יָתַר (yatar) denotes “to be left over; to survive” (Niphal) and “to have left over” (Hiphil); see HALOT 451–52 s.v. יתר. When used literally, יִתְרוֹן refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man’s labor due to death.

[2:11]  ³⁰ tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ³¹ tn Heb “under the sun.”

[2:21]  ³² tn Heb “he must give.” The 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, Qal imperfect 3rd person masculine singular from נָתַן, natan, “to give” + 3rd person masculine singular suffix) refers back to עֲמָלוֹ (’amalo, “his labor”) which is treated in this line as a metonymy of cause for effect, that is, “he must give it” = “he must give his labor” = “he must give the fruit of his labor.”

[2:21]  ³³ tn Heb “it”; the referent (“the fruit of his labor”) has been specified in the translation for clarity.

[2:21]  ³⁴ tn Or “he must turn over an inheritance”; or “he must turn it over, namely, an inheritance.” There are two approaches to the syntax of חֶלְקוֹ (khelqo, “his inheritance”): (1) The 3rd person masculine singular suffix is a subjective genitive: “his inheritance” = the inheritance which he must give to his heir. The referent of the 3rd person masculine singular suffix is Qoheleth in 2:21a who worked hard to amass the fortune. The noun חֵלֶק (kheleq, “inheritance”) functions as an adverbial accusative of state (GKC 372 §118.a) or a predicate accusative (R. J. Williams, Hebrew Syntax, 12-13, §57): “He must give it [i.e., his fortune] as an inheritance.” (2) The 3rd person masculine singular suffix is an objective genitive: “his inheritance” = the inheritance which the heir will receive from Qoheleth. The referent of the 3rd person masculine singular suffix is the heir in 2:21b. The noun חֵלֶק (“inheritance”) functions as the accusative direct object in apposition (R. J. Williams, Hebrew Syntax, 15-16, §71) to the 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, “he must give it”; Qal imperfect 3rd person masculine singular from נָתַן, natan, + 3rd person masculine singular suffix): “He must give it, namely, his inheritance, to one who did not work for it.”

[2:21]  ³⁵ tn The noun רָעָה (ra’ah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice; wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase רָעָה רַבָּה (ra’ah rabbah) connotes “grave injustice” or “great misfortune” (e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5). It is expressed well as: “This too is…a great misfortune” (NAB, NIV, MLB) and “utterly wrong!” (NEB).

[2:26]  ³⁶ tn Heb “for to a man who is good before him.”

[2:26]  ³⁷ sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.

[2:26]  ³⁸ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ³⁹ sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous.

[2:26]  ⁴⁰ tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ⁴¹ tn The antecedent of the demonstrative pronoun זֶה (zeh, “this”) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24-26. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24-26 states that such enjoyment is a good gift from God. (2) Others refer it to the term “toil” (עָמָל, ’amal) which is repeated throughout 2:18-26. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous “task” (עִנְיָן, ’inyan) God has given to the sinner in 2:26b. Consistent with the meaning of הֶבֶל (hevel, “futile; profitless; fruitless”), 2:26b emphasizes that the “task” of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man’s enjoyment of his work and the fruit of his labor under the blessing of God (2:24-26a) is not included in this.

[2:26]  ⁴² tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ⁴³ tn Heb “saw.”

[4:4]  ⁴⁴ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ⁴⁵ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ⁴⁶ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ⁴⁷ tn Heb “a man and his neighbor.”

[4:4]  ⁴⁸ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[12:8]  ⁴⁹ tn Heb “futility of futilities.” The phrase “absolutely futile” (הֲבֶל הֲבָלִים, havel havalim) is a superlative genitive construction (GKC 431 §133.i). See note on “futile” at 1:2.

[12:8]  ⁵⁰ tn Elsewhere in the book, the author is identified with the anarthrous term קֹהֶלֶת (qohelet, Eccl 1:1, 2, 12; 7:27; 12:9, 10); however, in 12:8 it is used with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Numerous English translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt); “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB); “the Teacher” (NIV, NRSV); “the Leader of the Assembly” (NIV margin); “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).

[12:8]  ⁵¹ tn Heb “Everything.” The term is rendered “all of these things” for clarity. Although כֹּל (kol, “everything; all”) is often used in an absolute or comprehensive sense (BDB 481 s.v. כֹּל 1), it is frequently used as a synecdoche of the general for the specific, that is, its sense is limited contextually to the topic at hand (BDB 482 s.v. 2). This is particularly true of הַכֹּל (hakkol, BDB 482 s.v. 2.b) in which the article particularizes or limits the referent to the contextual or previously mentioned topic (e.g., Gen 16:12; 24:1; Exod 29:24; Lev 1:9, 13; 8:27; Deut 2:36; Josh 11:19 [see 2 Sam 19:31; 1 Kgs 14:26 = 2 Chr 12:9]; 21:43; 1 Sam 30:19; 2 Sam 17:3; 23:5; 24:23; 1 Kgs 6:18; 2 Kgs 24:16; Isa 29:11; 65:8; Jer 13:7, 10; Ezek 7:14; Pss 14:3; 49:18; 1 Chr 7:5; 28:19; 29:19; 2 Chr 28:6; 29:28; 31:5; 35:7; 36:17-18; Ezra 1:11; 2:42; 8:34-35; 10:17; Eccl 5:8). Thus, “all” does not always mean “all” absolutely or universally in comprehension. In several cases the context limits its reference to two classes of objects/issues being discussed, so הַכֹּל means “both” (e.g., 2:14; 3:19: 9:1, 2). Thus, הַכֹּל (“all; everything”) refers only to what Qoheleth characterizes as “futile” (הֶבֶל, hevel) in the context. This does not mean that everything is futile. For example, fearing God is not “futile” (2:26; 3:14-15; 11:9-10; 12:1, 9, 13-14). Only those objects/issues that are contextually placed under כֹּל are designated as “futile” (הֶבֶל).

[12:8]  ⁵² tn The term הֶבֶל (hevel, “futile”) is repeated three times within the six words of this verse for emphasis. See footnote on “futile” at 1:2.

[44:10]  ⁵³ tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”

[44:11]  ⁵⁴ tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.

[44:11]  ⁵⁵ sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”

[44:12]  ⁵⁶ tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.

[44:12]  ⁵⁷ tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.

[44:12]  ⁵⁸ tn Heb “and there is no strength”; NASB “his strength fails.”

[44:13]  ⁵⁹ tn Heb “stretches out a line” (ASV similar); NIV “measures with a line.”

[44:13]  ⁶⁰ tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”

[44:13]  ⁶¹ tn Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.”

[44:13]  ⁶² tn Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”

[44:13]  ⁶³ tn Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”

[44:14]  ⁶⁴ tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar).

[44:14]  ⁶⁵ tn Heb “strengthens for himself,” i.e., “secures for himself” (see BDB 55 s.v. אָמֵץ Pi.2).

[44:14]  ⁶⁶ tn Some prefer to emend אֹרֶן (’oren) to אֶרֶז (’erez, “cedar”), but the otherwise unattested noun appears to have an Akkadian cognate, meaning “cedar.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I אֹרֶן offers the meaning “laurel.”

[44:15]  ⁶⁷ tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”

[44:15]  ⁶⁸ tn Or perhaps, “them.”

[44:16]  ⁶⁹ tn Heb “eats” (so NASB); NAB, NRSV “roasts.”

[44:18]  ⁷⁰ tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”

[44:19]  ⁷¹ tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.

[44:20]  ⁷² tn Or perhaps, “he eats on an ash heap.”

[44:20]  ⁷³ tn Heb “Is it not a lie in my right hand?”

[46:6]  ⁷⁴ tn Heb “the reed,” probably referring to the beam of a scales. See BDB 889 s.v. קָנֶה 4.c.

[46:7]  ⁷⁵ tn Or perhaps, “cannot,” here and in the following two lines. The imperfect forms can indicate capability.

[55:2]  ⁷⁶ tn Heb “for what is not food.”

[55:2]  ⁷⁷ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ⁷⁸ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ⁷⁹ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ⁸⁰ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ⁸¹ tn Heb “Let your appetite delight in fine food.”

[55:2]  ⁸² tn Heb “for what is not food.”

[55:2]  ⁸³ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ⁸⁴ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ⁸⁵ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ⁸⁶ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ⁸⁷ tn Heb “Let your appetite delight in fine food.”

[2:17]  ⁸⁸ tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:17]  ⁸⁹ tn Or “elevated”; NCV “praised”; CEV “honored.”