Ecclesiastes 2:4

Futility of Materialism

2:4 I increased my possessions: ¹ 

I built houses for myself; ² 

I planted vineyards for myself.

Jeremiah 22:14-15

22:14 He says, “I will build myself a large palace

with spacious upper rooms.”

He cuts windows in its walls,

panels it ³  with cedar, and paints its rooms red. ⁴ 

22:15 Does it make you any more of a king

that you outstrip everyone else in ⁵  building with cedar?

Just think about your father.

He was content that he had food and drink. ⁶ 

He did what was just and right. ⁷ 

So things went well with him.

Ezekiel 11:3

11:3 They say, ⁸  ‘The time is not near to build houses; ⁹  the city ¹⁰  is a cooking pot ¹¹  and we are the meat in it.’

Amos 5:11

5:11 Therefore, because you make the poor pay taxes on their crops ¹² 

and exact a grain tax from them,

you will not live in the houses you built with chiseled stone,

nor will you drink the wine from the fine ¹³  vineyards you planted. ¹⁴ 

Haggai 1:4

1:4 “Is it right for you to live in richly paneled houses ¹⁵  while my temple is in ruins? ¹⁶ 

Luke 17:28

17:28 Likewise, just as it was ¹⁷  in the days of Lot, people ¹⁸  were eating, drinking, buying, selling, planting, building;

[2:4]  ¹ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  ² sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[22:14]  ³ tc The MT should be emended to read חַלֹּנָיו וְסָפוֹן (khallonayv vÿsafon) instead of חַלֹּנָי וְסָפוּן (khallonay vÿsafon), i.e., the plural noun with third singular suffix rather than the first singular suffix and the infinitive absolute rather than the passive participle. The latter form then parallels the form for “paints” and functions in the same way (cf. GKC 345 §113.z for the infinitive with vav [ו] continuing a perfect). The errors in the MT involve reading the וְ once instead of twice (haplography) and reading the וּ (u) for the וֹ (o).

[22:14]  ⁴ tn The word translated “red” only occurs here and in Ezek 23:14 where it refers to the pictures of the Babylonians on the wall of the temple. Evidently this was a favorite color for decoration. It is usually identified as vermilion, a mineral product from red ocher (cf. C. L. Wickwire, “Vermilion,” IDB 4:748).

[22:15]  ⁵ tn For the use of this verb see Jer 12:5 where it is used of Jeremiah “competing” with horses. The form is a rare Tiphel (see GKC 153 §55.h).

[22:15]  ⁶ tn Heb “Your father, did he not eat and drink and do justice and right.” The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim’s actions are to be condemned. The key terms here are “then things went well with him” which is repeated in the next verse after the reiteration of Josiah’s practice of justice.

[22:15]  ⁷ sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).

[11:3]  ⁸ tn The Hebrew verb may mean “think” in this context. This content of what they say (or think) represents their point of view.

[11:3]  ⁹ sn The expression build houses may mean “establish families” (Deut 25:9; Ruth 4:11; Prov 24:27).

[11:3]  ¹⁰ tn Heb “she” or “it”; the feminine pronoun refers here to Jerusalem.

[11:3]  ¹¹ sn Jerusalem is also compared to a pot in Ezek 24:3-8. The siege of the city is pictured as heating up the pot.

[5:11]  ¹² tn Traditionally, “because you trample on the poor” (cf. KJV, ASV, NAB, NIV, NRSV, NLT). The traditional view derives the verb from בּוּס (bus, “to trample”; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning “to exact an agricultural tax” (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49; S. M. Paul, Amos [Hermeneia], 172-73).

[5:11]  ¹³ tn Or “lovely”; KJV, NASB, NRSV “pleasant”; NAB “choice”; NIV “lush.”

[5:11]  ¹⁴ tn Heb “Houses of chiseled stone you built, but you will not live in them. Fine vineyards you planted, but you will not drink their wine.”

[1:4]  ¹⁵ sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.

[1:4]  ¹⁶ tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”

[17:28]  ¹⁷ tn Or “as it happened.”

[17:28]  ¹⁸ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.