1:15 What is bent 1 cannot be straightened, 2
and what is missing 3 cannot be supplied. 4
1:16 I thought to myself, 5
“I have become much wiser 6 than any of my predecessors who ruled 7 over Jerusalem; 8
I 9 have acquired much wisdom and knowledge.” 10
1:17 So I decided 11 to discern the benefit of 12 wisdom and knowledge over 13 foolish behavior and ideas; 14
however, I concluded 15 that even 16 this endeavor 17 is like 18 trying to chase the wind! 19
1:18 For with great wisdom comes 20 great frustration;
whoever increases his 21 knowledge merely 22 increases his 23 heartache.
1 tn The term מְעֻוָּת, mÿ’uvvat (Pual participle masculine singular from עָוַת, ’avat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value.
2 tn A parallel statement occurs in 7:13 which employs the active form of עָוַת, (’avat, “to bend”) with God as the subject: “Who is able to strengthen what God bends?” The passive form occurs here: “No one is able to straighten what is bent” (מְעֻוָּת לֹא־יוּכַל לֹתְקֹן, mÿ’uvvat lo’-yukhal lotÿqon). In the light of 7:13, the personal agent of the passive form is God.
3 tn The Hebrew noun חֶסְרוֹן (khesron) is used in the OT only here and means “what is lacking” (as an antonym to יִתְרוֹן [yitron], “what is profitable”; HALOT 339 s.v. חֶסְרוֹן; BDB 341 s.v. חֶסְרוֹן). It is an Aramaic loanword meaning “deficit.” The related verb חָסַר (khasar) means “to lack, to be in need of, to decrease, to lessen [in number]”; the related noun חֹסֶר (khoser) refers to “one in want of”; and the noun חֶסֶר (kheser) means “poverty, want” (HALOT 338 s.v. חֶסֶר; BDB 341 s.v. חֶסֶר). It refers to what is absent (zero in terms of quantity) rather than what is deficient (poor in terms of quality). The LXX misunderstood the term and rendered it as ὑστέρημα (usterhma, “deficiency”): “deficiency cannot be numbered.” It is also misunderstood by a few English versions: “nor can you count up the defects in life” (Moffatt); “the number of fools is infinite” (Douay). However, most English versions correctly understand it as referring to what is lacking in terms of quantity: “what is lacking” (RSV, MLB, NASB, NIV, NRSV), “a lack” (NJPS), “that which is wanting” (KJV, ASV), “what is not there” (NEB), and “what is missing” (NAB).
4 tn Heb “cannot be counted” or “cannot be numbered.” The term הִמָּנוֹת (himmanot, Niphal infinitive construct from מָנָה, manah, “to count”) is rendered literally by most translations: “[cannot] be counted” or “[cannot] be numbered” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV, JPS, NJPS). However, the nuance “count” might function as a metonymy of effect for cause, that is, “to supply.” What is absent cannot be supplied (cause) therefore, it cannot be counted as present (effect). NAB adopts this approach: “what is missing cannot be supplied.”
5 tn Heb “I spoke, I, with my heart.”
6 tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.
7 tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.
8 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
9 tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).
10 tn Heb “My heart has seen much wisdom and knowledge.”
11 tn Heb “gave my heart,” or “set my mind.” See v. 13.
12 tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.
13 tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.
14 tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).
15 tn Heb “I know.”
16 tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).
17 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
18 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
19 tn Heb “striving of wind.”
20 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
21 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
22 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
23 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.