Ecclesiastes 1:13
Context1:13 I decided 1 to carefully 2 and thoroughly examine 3
all that has been accomplished on earth. 4
I concluded: 5 God has given people 6 a burdensome task 7
Ecclesiastes 2:3
Context2:3 I thought deeply 10 about the effects of 11 indulging 12 myself 13 with wine
(all the while 14 my mind was guiding me 15 with wisdom) 16
and the effects of 17 behaving foolishly, 18
so that 19 I might discover what is profitable 20
for people 21 to do on earth 22 during the few days 23 of their lives.
Ecclesiastes 3:11
Context3:11 God has made everything fit beautifully 24 in its appropriate time,
but 25 he has also placed ignorance 26 in the human heart 27
so that 28 people 29 cannot discover what God has ordained, 30
from the beginning to the end 31 of their lives. 32
Ecclesiastes 5:19
Context5:19 To every man whom God has given wealth, and possessions,
he has also given him the ability 33
to eat from them, to receive his reward and to find enjoyment in his toil;
these things 34 are the gift of God.
Ecclesiastes 7:14
Context7:14 In times of prosperity 35 be joyful,
but in times of adversity 36 consider this:
God has made one as well as the other, 37
so that no one can discover what the future holds. 38
Ecclesiastes 8:9
Context8:9 While applying 39 my mind 40 to everything 41 that happens in this world, 42 I have seen all this:
Sometimes one person 43 dominates 44 other people 45 to their harm. 46
Ecclesiastes 9:1
Context9:1 So I reflected on all this, 47 attempting to clear 48 it all up.
I concluded that 49 the righteous and the wise, as well as their works, are in the hand of God;
whether a person will be loved or hated 50 –
no one knows what lies ahead. 51
Ecclesiastes 9:3
Context9:3 This is the unfortunate fact 52 about everything that happens on earth: 53
the same fate awaits 54 everyone.
In addition to this, the hearts of all people 55 are full of evil,
and there is folly in their hearts during their lives – then they die. 56
Ecclesiastes 12:5
Context12:5 and they are afraid of heights and the dangers 57 in the street;
the almond blossoms 58 grow white, 59
and the grasshopper 60 drags itself along, 61
and the caper berry 62 shrivels up 63 –
because man goes to his eternal home, 64
and the mourners go about in the streets –


[1:13] 1 tn Heb “I gave my heart” or “I set my mind.” The term לִבִּי (libbi, “my heart”) is an example of synecdoche of part (heart) for the whole (myself). Qoheleth uses this figurative expression frequently in the book. On the other hand, in Hebrew mentality, the term “heart” is frequently associated with one’s thoughts and reasoning; thus, this might be a metonymy of association (heart = thoughts). The equivalent English idiom would be “I applied my mind.”
[1:13] 2 tn Heb “with wisdom,” that is, with careful reflection in light of principles observed by the sages.
[1:13] 3 tn Heb “to seek and to search out” (לִדְרוֹשׁ וְלָתוּר, lidrosh vÿlatur). This is an example of a verbal hendiadys (the use of two synonymous verbs to state a common idea in an emphatic manner). The terms are used because they are closely related synonyms; therefore, the similarities in meaning should be emphasized rather than the distinctions in meaning. The verb דָּרַשׁ (darash) means “to inquire about; to investigate; to search out; to study” (HALOT 233 s.v. דרשׁ; BDB 205 s.v. דָּרַשׁ). This verb is used literally of the physical activity of investigating a matter by examining the physical evidence and interviewing eye-witnesses (e.g., Judg 6:29; Deut 13:15; 17:4, 9; 19:18), and figuratively (hypocatastasis) of mentally investigating abstract concepts (e.g., Eccl 1:13; Isa 1:17; 16:5; Pss 111:2; 119:45). Similarly, the verb תּוּר (tur) means “to seek out, discover” (HALOT 1708 s.v. תּוּר 1.c; BDB 1064 תּוּר 2). The verb תּוּר is used literally of the physical action of exploring physical territory (Num 13:16-17; 14:6, 34-36; Job 39:8), and figuratively (hypocatastasis) of mentally exploring things (Eccl 1:13; 7:25; 9:1).
[1:13] 4 tn Heb “under heaven.”
[1:13] 5 tn This phrase does not appear in the Hebrew text, but is added in the translation for clarity.
[1:13] 6 tn Heb “the sons of men/mankind.”
[1:13] 7 tn The phrase עִנְיַן רָע (’inyan ra’, “rotten business, grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel) “futile” in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנַה (’anah) means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern, care”). The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III עָנָה). The phrase עִנְיַן רָע is treated creatively by English translations: “sore travail” (KJV, ASV), “sad travail” (YLT), “painful occupation” (Douay), “sorry business” (NEB), “sorry task” (Moffatt), “thankless task” (NAB), “grievous task” (NASB), “trying task” (MLB), “unhappy business” (RSV, NRSV, NJPS), and “heavy burden” (NIV).
[1:13] 8 tn The syntax of this line in Hebrew is intentionally redundant, e.g. (literally), “It is a grievous task [or “unpleasant business”] that God has given to the sons of man to be occupied with it.” The referent of the third masculine singular suffix on לַעֲנוֹת בּוֹ (la’anot bo, “to be occupied with it”) is עִנְיַן רָע (’inyan ra’, “a grievous task, a rotten business”).
[1:13] 9 tn Or “that keeps them occupied” or “that busies them.” The verb II עָנַה (’anah, “to be occupied with”) is related to the noun עִנְיַן (’inyan, “business, task, occupation”) which also occurs in this verse. The verb עָנַה means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. עָנָה). The Hebrew verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854).
[2:3] 10 tn Heb “In my heart I explored.” The verb תּוּר (tur, “to seek out, to spy out, to explore”) is used in the OT to describe: (1) the physical activity of “spying out” or “exploring” geographical locations (Num 13:2, 16, 17, 21, 25, 32; 14:6, 7, 34, 36, 38; Job 39:8) and (2) the mental activity of “exploring” or “examining” a course of action or the effects of an action (Eccl 1:13; 2:3; 7:25; 9:1). See BDB 1064 s.v. תּוּר 2; HALOT 1708 s.v. תּוּר. It was used as a synonym with דָרָשׁ (darash, “to study”) in 1:13: “I devoted myself to study (לִדְרוֹשׁ, lidrosh) and to explore (לָתוּר, latur).”
[2:3] 11 tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[2:3] 12 tn Or “I sought to cheer my flesh with wine.” The term לִמְשׁוֹךְ (limshokh, Qal infinitive construct from מָשַׁךְ, mashakh, “to draw, pull”) functions in a complementary sense with the preceding verb תּוּר (tur “to examine”): Heb “I sought to draw out my flesh with wine” or “I [mentally] explored [the effects] of drawing out my flesh with wine.” The verb מָשַׁךְ means “to draw, to drag along, to lead” (BDB 604 s.v. מָשַׁךְ) or “to draw out; to stretch out [to full length]; to drag; to pull; to seize; to carry off; to pull; to go” (HALOT 645–46 s.v. משׁך). BDB suggests that this use be nuanced “to draw, to attract, to gratify” the flesh, that is, “to cheer” (BDB 604 s.v. מָשַׁךְ 7). While this meaning is not attested elsewhere in the OT, it is found in Mishnaic Hebrew: “to attract” (Qal), e.g., “it is different with heresy, because it attracts [i.e., persuades, offers inducements]” (b. Avodah Zarah 27b) and “to be attracted, carried away, seduced,” e.g., “he was drawn after them, he indulged in the luxuries of the palace” (b. Shabbat 147b). See Jastrow 853-54 s.v. מְשַׂךְ. Here it denotes “to stretch; to draw out [to full length],” that is, “to revive; to restore” the body (HALOT 646 s.v. משׁד [sic] 3). The statement is a metonymy of cause (i.e., indulging the flesh with wine) for effect (i.e., the effects of self-indulgence).
[2:3] 13 tn Heb “my flesh.” The term בְּשָׂרִי (bÿsari, “my flesh”) may function as a synecdoche of part (i.e., flesh) for the whole (i.e., whole person). See E. W. Bullinger, Figures of Speech, 642. One could translate, “I sought to cheer myself.”
[2:3] 14 tn The phrase “all the while” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[2:3] 15 tn The word “me” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[2:3] 16 tn Heb “and my heart was leading along in wisdom.” The vav + noun, וְלִבִּי (vÿlibbi) introduces a disjunctive, parenthetical clause designed to qualify the speaker’s remarks lest he be misunderstood: “Now my heart/mind….” He emphasizes that he never lost control of his senses in this process. It was a purely mental, cognitive endeavor; he never actually gave himself over to wanton self-indulgence in wine or folly.
[2:3] 17 tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[2:3] 18 tn Heb “embracing folly.” The verb אָחָז (’akhaz, “to embrace”) is normally used to describe the physical action of taking hold of an object. Here is it is used metaphorically to describe a person’s choice of lifestyle, that is, adopting a particular course of moral conduct (e.g., Job 17:9); see HALOT 31–32 s.v. אחז; BDB 28 s.v. אָחַז.
[2:3] 19 tn Or “until.” The construction עַד אֲשֶׁר (’ad ’asher, “until”) introduces a temporal result clause (e.g., Gen 27:44; 28:15; Num 21:35; Isa 6:11); see HALOT 787 s.v. III עַד B.b. With an imperfect verb (such as אֶרְאֶה, ’er’eh, Qal imperfect first common singular from רָאָה, ra’ah, “to see”), the compound construction עַד אֲשֶׁר usually refers to future time (Gen 27:44; 29:8; Exod 23:30; 24:14; Lev 22:4; Num 11:20; 20:17; 1 Sam 22:3; Hos 5:15), but it also rarely refers to past time (Jonah 4:5; Eccl 2:3); see BDB 725 s.v. III עַד II.1.a.b. Joüon 2:370 §113.k notes that when the compound construction עַד אֲשֶׁר is occasionally used with an imperfect depicting past action to denote a virtual nuance of purpose: “until” = “so that,” e.g., Jonah 4:5; Eccl 2:3.
[2:3] 20 tn Heb “I might see where is the good?” The interrogative particle אֵי (’e, “where?”) used with the demonstrative pronoun זֶה (zeh, “this”) forms an idiom: “where [then]?” (HALOT 37–38 s.v. אֵי 2.a; see, e.g., 1 Sam 9:18; 1 Kgs 13:12; 2 Kgs 3:8; Isa 50:1; 66:1; Jer 6:16; Job 28:12, 20; 38:19, 24; Esth 7:5). The phrase אֵי־זֶה טוֹב (’e-zeh tov) is an indirect question that literally means, “Where is the good?” that is, “what good?” (HALOT 38 s.v. אֵי 2.d).
[2:3] 21 tn Heb “the sons of man.”
[2:3] 22 tn Heb “under the heavens.”
[2:3] 23 tn Heb “number of the days.” The Hebrew noun מִסְפַּר (mispar, “number, quantity”) sometimes means “few” (e.g., Gen 34:30; Num 9:20; Deut 4:27; 33:6; Isa 10:19; Jer 44:28; Ezek 12:16; Ps 105:12; Job 16:22; 1 Chr 16:19); see HALOT 607 s.v. מִסְפָּר 2.b; BDB 709 s.v. מִסְפָּר 1.a. This phrase is an idiom that means, “during all their lives” (BDB 709 s.v.), “during their total [short] time of life,” that is, “as long as they live” (HALOT 608 s.v. מִסְפָּר 3.d). Ecclesiastes often emphasizes the brevity of life (e.g., 5:17; 6:12; 9:9). The LXX rendered מִסְפַּר in a woodenly literal sense: ἀριθμόν (ariqmon, “the number [of days of their lives]”). Several English translations adopt a similar approach: “all the days of their life” (ASV, Douay) and “the number of days of their lives” (YLT). However, this idiom is handled well by a number of English translations: “during the few days of their lives” (RSV, NRSV, NASB, NIV, Moffatt, NJPS), “during the limited days of their life” (NAB), and “throughout the brief span of their lives” (NEB).
[3:11] 19 sn The Hebrew adjective translated beautifully functions as a metonymy of effect (i.e., to appear beautiful) for cause (i.e., to make it fit): “to fit beautifully.” It is used in parallelism with Qoheleth’s term for evaluation: טוֹב (tov, “good”) in 5:17.
[3:11] 20 tn The word “but” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[3:11] 21 tn Heb “darkness”; perhaps “eternity” or “the future.” The meaning of the noun עֹלָם (’olam) is debated. It may mean: (1) “ignorance”; (2) time reference: (a) “eternity” or (b) “the future”; or (3) “knowledge” (less likely). The arguments for these options may be summarized: (1) Most suggest that עֹלָם is the defectively written form of עוֹלָם “duration; eternity” (e.g., Eccl 1:4; 2:16; 3:14; 9:6; 12:5); see BDB 762 s.v. III עוֹלָם 2.k. Within this school of interpretation, there are several varieties: (a) BDB 762 s.v. III עוֹלָם 2.k suggests that here it denotes “age [i.e., duration] of the world,” which is attested in postbiblical Hebrew. The term III עֹלָם “eternity” = “world” (Jastrow 1084 s.v. עָלַם III) is used in this sense in postbiblical Hebrew, mostly in reference to the Messianic age, or the world to come (e.g., Tg. Genesis 9:16; Tg. Onq. Exodus 21:6; Tg. Psalms 61:7). For example, “the world (עֹלָם) shall last six thousand years, and after one thousand years it shall be laid waste” (b. Rosh HaShanah 31a) and “the world (עֹלָם) to come” (b. Sotah 10b). The LXX and the Vulgate took the term in this sense. This approach was also adopted by several English translations: “the world” (KJV, Douay, ASV margin). (b) HALOT 799 s.v. עוֹלָם 5 and THAT 2:242 suggest that the term refers to an indefinite, unending future: “eternity future” or “enduring state referring to past and future” (see also BDB 762 s.v. III עוֹלָם 2.i). In this sense, the noun עֹלָם functions as a metonymy of association: “a sense of eternity,” but not in a philosophical sense (see J. Barr, Biblical Words for Time [SBT], 117, n. 4). This approach is supported by three factors: (i) the recurrence of עוֹלָם (“eternity”) in 3:14, (ii) the temporal qualification of the statement in the parallel clause (“from beginning to end”), and (iii) by the ordinary meaning of the noun as “eternity” (HALOT 798–799 s.v. עוֹלָם). The point would be that God has endowed man with an awareness of the extra-temporal significance of himself and his accomplishments (D. R. Glenn, “Ecclesiastes,” BKCOT, 984). This is the most frequent approach among English versions: “the timeless” (NAB), “eternity” (RSV, MLB, ASV, NASB, NIV, NJPS), “a sense of time past and time future” (NEB), and “a sense of past and future” (NRSV). (3) Other scholars suggest that עוֹלָם simply refers to the indefinite future: “the future,” that is, things to come (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241). The plural עֹלָמִים (’olamim, “things to come”) was used in this sense in Eccl 1:10 (e.g., 1 Kgs 8:13 = 2 Chr 6:2; Pss 61:5; 77:8; 145:13; Dan 9:24; cf. HALOT 799 s.v. עוֹלָם 2). The point would simply be that God has not only ordained all the events that will take place in man’s life (3:1-8), but also preoccupies man with the desire to discover what will happen in the future in terms of the orchestration or timing of these events in his life (3:9-11). This fits well with the description of God’s orchestration of human events in their most appropriate time (3:1-10) and the ignorance of man concerning his future (3:11b). Elsewhere, Qoheleth emphasizes that man cannot learn what the future holds in store for him (e.g., 8:7, 17). This approach is only rarely adopted: “the future” (NJPS margin). (2) The second view is that עֹלָם is not defectively written עוֹלָם (“eternity”) but the segholate noun II עֶלֶם (’elem) that means “dark” (literal) or “ignorance; obscurity; secrecy” (figurative). The related noun תַּעֲלֻמָה (ta’alumah) means “hidden thing; secret,” and the related verb עָלַם (’alam) means “to hide; to conceal” (BDB 761 s.v. I עָלַם; HALOT 834–35 s.v. עלם). This is related to the Ugaritic noun “dark” and the Akkadian verb “to be black; to be dark” (see HALOT 834-35 s.v. עלם). In postbiblical Hebrew the root II עֶלֶם means (i) “secret” and (ii) “forgetfulness” (Jastrow 1084 s.v. עֶלֶם I). Thus the verse would mean that God has “obscured” man’s knowledge so that he cannot discover certain features of God’s program. This approach is adopted by Moffatt which uses the word “mystery.” Similarly, the term may mean “forgetfulness,” that is, God has plagued man with “forgetfulness” so that he cannot understand what God has done from the beginning to the end (e.g., Eccl 1:11). (3) The third view (Delitzsch) is to relate עֹלָם to a cognate Arabic root meaning “knowledge.” The point would be that God has endowed man with “knowledge,” but not enough for man to discover God’s eternal plan. This approach is only rarely adopted: “knowledge” (YLT).
[3:11] 22 tn Heb “in their heart.” The Hebrew term translated heart functions as a metonymy of association for man’s intellect, emotions, and will (BDB 524–25 s.v. לֵב 3–6, 9). Here, it probably refers to man’s intellectual capacities, as v. 11 suggests.
[3:11] 23 tn The compound preposition מִבְּלִי (mibbÿli, preposition מִן [min] + negative particle בְּלִי [bÿli]) is used as a conjunction here. Elsewhere, it can express cause: “because there is no [or is not]” (e.g., Deut 9:28; 28:55; Isa 5:13; Ezek 34:5; Lam 1:4; Hos 4:6), consequence: “so that there is no [or is not]” (e.g., Ezek 14:5; Jer 2:15; 9:9-11; Zeph 3:6), or simple negation: “without” (e.g., Job 4:11, 20; 6:6; 24:7-8; 31:19). BDB 115 s.v. בְּלִי 3.c.β suggests the negative consequence: “so that not,” while HALOT 133 s.v. בְּלִי 5 suggests the simple negation: “without the possibility of.”
[3:11] 25 tn Heb “the work that God has done.” The phrase אֶת־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה (’et-hamma’aseh ’asher-’asah, “the work which he [i.e., God] has done”) is an internal cognate accusative (direct object and verb are from the same root), used for emphasis (see IBHS 167 §10.2.1g). The repetition of the verb עָשַׂה (“to do”) in 3:11 and 3:14 suggests that this phrase refers to God’s foreordination of all the events and timing of human affairs: God has “made” ( = “foreordained”; עָשַׂה) everything appropriate in his sovereign timing (3:11a), and all that God has “done” ( = “foreordained”; עָשַׂה) will come to pass (3:14). Thus, the verb עָשַׂה functions as a metonymy of effect (i.e., God’s actions) for cause (i.e., God’s sovereign foreordination). The temporal clause “from beginning to end” (3:11) supports this nuance.
[3:11] 26 tn Traditionally, “what God has done from the beginning to the end.” The temporal clause מֵרֹאשׁ וְעַד־סוֹף (mero’sh vÿ’ad-sof, “from the beginning to the end”) is traditionally taken in reference to “eternity” (the traditional understanding of הָעֹלָם [ha’olam] earlier in the verse; see the note on “ignorance”), e.g., KJV, NEB, NAB, ASV, NASB, NIV, RSV, NRSV. However, if הָעֹלָם simply denotes “the future” (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241), this temporal clause would refer to the events God has ordained to transpire in an individual’s life, from beginning to end. This approach is adopted by one English version: “but without man ever guessing, from first to last, all the things that God brings to pass” (NJPS). This would fit well in the context begun in 3:1 with the fourteen merisms encompassing man’s life, starting with “a time to be born” (i.e., from the beginning in 3:11) and concluding with “a time to die” (i.e., to the end in 3:11). This approach is also supported by the admonition of 3:12-13, namely, since no one knows what will happen to him in the future days of his life, Qoheleth recommends that man enjoy each day as a gift from God.
[3:11] 27 tn The phrase “of their lives” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[5:19] 28 tn The syntax of this verse is difficult. The best approach is to view הִשְׁלִיטוֹ (hishlito, “he has given him the ability”) as governing the three following infinitives: לֶאֱכֹל (le’ekhol, “to eat”), וְלָשֵׂאת (vÿlase’t, “and to lift” = “to accept [or receive]”), and וְלִשְׂמֹחַ (vÿlismoakh, “and to rejoice”). This statement parallels 2:24-26 which states that no one can find enjoyment in life unless God gives him the ability to do so.
[5:19] 29 tn Heb “this.” The feminine singular demonstrative pronoun זֹה (zoh, “this”) refers back to all that preceded it in the verse (e.g., GKC 440-41 §135.p), that is, the ability to enjoy the fruit of one’s labor is the gift of God (e.g., Eccl 2:24-26). The phrase “these things” is used in the translation for clarity.
[7:14] 37 tn Heb “the day of good.”
[7:14] 38 tn Heb “the day of evil.”
[7:14] 39 tn Less probable renderings of this line are “God hath made the one side by side with the other” (ASV) and “God has set the one alongside the other” (NEB).
[7:14] 40 tn Heb “anything after him.” This line is misinterpreted by several versions: “that man may not find against him any just complaint” (Douay); “consequently, man may find no fault with Him” (NJPS); “so that man cannot find fault with him in anything” (NAB).
[8:9] 46 tn The term נָתוֹן (naton, Qal infinitive absolute from נָתַן , natan, “to give”) is a verbal use of the infinitive absolute, used with vav to indicate an action that took place simultaneous to the main verb (see IBHS 596-97 §35.5.2d). Thus, the clause וְנָתוֹן אֶת־לִבִּי (vÿnaton ’et-libbi, “while applying my mind…”) indicates contemporaneous action to the clause, “All this I have seen” (אֶת־כָּל־זֶה רָאִיתִי, ’et-kol-zeh ra’iti). This is view is taken by several translations: “All this I have seen, having applied my mind to” (NEB); “All this I observed while applying my mind to” (RSV); “All this I saw, as I applied my mind to” (NIV); “All this I saw, as thoughtfully I pondered” (Moffatt). On the other hand, the LXX vav is taken in a coordinating sense (“and”) and the infinitive absolute as an independent verb: Και συμπαν τουτο εἰδον, και ἐδωκα την καρδιαν μου εἰς (“I saw all this, and I applied my heart to”). This reading is adopted by other English versions: “All this I have seen, and applied my heart” (KJV); “All these things I considered and I applied my mind” (NAB); “All this have I seen, and applied my heart unto” (ASV); “All this I have seen and applied my mind to” (NASB); “All these things I observed; I noted” (NJPS).
[8:9] 48 tn Heb “every work”; or “every deed.”
[8:9] 49 tn Heb “that is done under the sun.” The phrase “that is done under the sun” (אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ, ’asher na’asah takhat hashamesh) is an idiom for “what happens in this world” or “on the earth” (BDB 1039 s.v. שֶׁמֶשׁ 4.c). Moffatt renders this idiom, “what goes on within this world.”
[8:9] 50 tn Heb “the man.” The article on הָאָדָם (ha’adam, “the man”) can be taken in a particularizing sense (“one person”) or in a collective sense as humankind as a whole (“humankind”); see HALOT 14 s.v. I אָדָם 1; BDB 9 s.v. אָדָם 2. So LXX: “All the things in which man has power over [his fellow] man to afflict him.” This is adopted by the RSV (“man lords it over man to his hurt”); NJPS (“men still had authority over men to treat them unjustly”); Moffatt (“men have power over their fellows, power to injure them”); MLB (“man has mastery over another to harm him”); and YLT (“man hath ruled over man to his own evil”). On the other hand, 8:1-9 focuses on the absolute power of the king, so the referent of הָאָדָם is probably the king. The article functions in an individualizing, particularizing sense. The particularization of הָאָדָם is reflected in many English versions: “one man” (KJV, ASV, NEB, NAB, Douay), “a man” (NASB, NIV), and “one person” (NRSV).
[8:9] 51 tn The verb שָׁלַט (shalat) denotes “to domineer; to dominate; to lord it over” (HALOT 1522 s.v. שׁלט; BDB 1020 s.v. שָׁלַט). The English versions have: “rule over” (KJV, YLT, Douay), “have power over” (NEB, ASV), “lord it over” (RSV, NIV), “have authority over” (NJPS), “exercise authority over” (NASB, NRSV); “have mastery over” (MLB); “tyrannize” (NAB).
[8:9] 52 tn Heb “man.” The word “other” does not appear in the Hebrew text, but is supplied in the translation for clarity. The singular noun אָדָם (’adam, “man”) functions as a collective singular, connoting “men, people” (cf. HALOT 14 s.v. אָדָם 1; BDB 9 s.v. אָדָם 2). The absence of the article might suggest an indefinite rather than an individual, particular sense.
[8:9] 53 tn Heb “a man exercises power over [another] man to his harm” [or “to his own harm”]. The 3rd person masculine singular singular pronominal suffix לוֹ (lo, “to his”) may refer to the antecedent אָדָם (’adam, “man” or “men”), being understood either in a singular sense (so NEB, RSV, NRSV, NAB, ASV, NASB) or in a collective sense (Moffatt, NJPS, NIV margin). However, the antecedent might be הָאָדם (ha’adam, “[one] man” = the king) with the suffix functioning reflexively: “to his own harm” (KJV, ASV margin, YLT, Douay, NIV).
[9:1] 55 tn Heb “I laid all this to my heart.”
[9:1] 56 tn The term וְלָבוּר (velavur, conjunction + Qal infinitive construct from בּוּר, bur, “to make clear”) denotes “to examine; to make clear; to clear up; to explain” (HALOT 116 s.v. בור; BDB 101 s.v. בּוּר). The term is related to Arabic baraw “to examine” (G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 [1936]: 108). This verb is related to the Hebrew noun בֹּר (bor, “cleanness”) and adjective בַּר (bar, “clean”). The term is used in the OT only in Ecclesiastes (1:13; 2:3; 7:25; 9:1). This use of the infinitive has a connotative sense (“attempting to”), and functions in a complementary sense, relative to the main verb.
[9:1] 57 tn The words “I concluded that” do not appear in the Hebrew text, but are supplied in the translation for clarity.
[9:1] 58 tn Heb “whether love or hatred.”
[9:1] 59 tn Heb “man does not know anything before them.”
[9:3] 65 tn Heb “under the sun.”
[9:3] 66 tn The term “awaits” does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons.
[9:3] 67 tn Heb “also the heart of the sons of man.” Here “heart” is a collective singular.
[9:3] 68 tn Heb “and after that [they go] to [the place of] the dead.”
[12:5] 73 tn The Hebrew noun חַתְחַתִּים (khatkhattim) literally means “terrors” (HALOT 363 s.v. חַתְחַת; BDB 369 s.v. חַתְחַת). Here it is used as a metonymy (cause for effect) to refer to dangers that cause the elderly to be fearful of going outside or walking along the streets. The form חַתְחַתִּים is a reduplicated noun stem from the root חתת (“terror”); HALOT 363 s.v. חַתְחַת; BDB 369 s.v. חַתְחַת. The reduplication of the noun stem intensifies its meaning: the noun חִתַּת (khittat) means “terror,” so the intensified reduplicated form חַתְחַת (khatkhat) connotes something like “great terror” (see S. Moscati, Comparative Grammar, 78-79, §12.9-13). The plural form חַתְחַתִּים (“great terrors”) denotes plural of number (more than one) or plural of intensity (which would further intensify the experience of fear); see IBHS 122 §7.4.3a.
[12:5] 74 tn The noun שָׁקֵד (shaqed) is used in the OT in reference to the “almond nut” (e.g., Gen 43:11; Num 17:23) and metonymically (product for thing producing it) for the “almond tree” (e.g., Jer 1:11); cf. HALOT 1638 s.v. שָׁקֵד; BDB 1052 s.v. שָׁקֵד 2.
[12:5] 75 tn The verb נצץ (“to blossom”) is a geminate verb (II = III) that, in this case, is written with a matres lectionis (plene spelling) rather than the normal spelling of וינץ (GKC 204 §73.g). The Hiphil verb יָנֵאץ (yane’ts) is from the root נצץ “to shine; to sparkle; to blossom” (HALOT 717 s.v. נצץ; BDB 665 s.v. נָצַץ). It is used in reference to almond blossoms whose color progresses from pink to white as they ripen (e.g., Song 6:11). This is an appropriate metaphor (comparison of sight) to describe white hair that often accompanies the onset of old age.
[12:5] 77 tn The verb סָבַל (saval, “to bear a heavy load”) means “to drag oneself along” as a burden (BDB 687 s.v. סָבַל) or “to become thick; to move slowly forward; to clear off” (HALOT 741 s.v. סבל).
[12:5] 78 tn The noun אֲבִיּוֹנָה (’aviyyonah, “caper berry, caper fruit”) is a hapax legomenon, occurring only here in the Hebrew Bible. It refers to the Capparis spinosa fruit which was eaten as an aphrodisiac in the ancient Near East (HALOT 5 s.v. אֲבִיּוֹנָה; BDB 2–3 s.v. אֲבִיּוֹנָה). There are two options for the interpretation of this figure: (1) At the onset of old age, the sexual virility that marked one’s youth is nothing more than a distant memory, and even aphrodisiacs fail to stimulate sexual desire to allow for sexual intercourse. (2) The onset of old age is like the shriveling up of the caper berry fruit; the once virile youth has passed his prime just like a shriveled caper berry can no longer provide a sexual stimulant.
[12:5] 79 tc The MT vocalizes consonantal ותפר as וְתָפֵר (vÿtafer, conjunction + Hiphil imperfect 3rd person feminine singular from פָּרַר , parar, “to burst”). However, an alternate vocalization tradition of וְתֻפַּר (vÿtupar, conjunction + Hophal imperfect 3rd person feminine singular “to be broken down”) is reflected in the LXX which reads καὶ διασκεδασθῇ (kai diaskedasqh, “is scattered”) and Symmachus καὶ διαλυθῇ (kai dialuqh, “is broken up”) which is followed by the Syriac. On the other hand, Aquila’s καὶ καρπεύσει (kai karpeusei, “are enjoyed,” of fruits) reflects וְתִפְרֶה (Qal imperfect 3rd person feminine singular from פָרַה, “to bear fruit”); this does not reflect an alternate reading but a translator’s error in word division between וְתָפֵר הָאֲבִיּוֹנָה (vÿtafer ha’aviyyonah, “the caper berry bursts”) and וְתִפְרֶה אֲבִיּוֹנָה (vÿtifreh ’aviyyonah, “the caper berry bears fruit”).
[12:5] 80 tn In the construct phrase בֵּית עוֹלָמוֹ (bet ’olamo, “house of his eternity”), the genitive עוֹלָמוֹ (“eternity”) functions as an attributive adjective: “his eternal home.” This is an idiom for the grave as the resting place of the body (e.g., Ps 49:12 [11]; Job 7:9; 14:10-12; Eccl 12:5) or Sheol as the residence of the dead (e.g., Job 17:13; 30:23); see HALOT 124 s.v. I בַּיִת 2; 799 (5); BDB 109 s.v. בַּיִת 1.d. For example, the term בֵּית (“house”) is used in Job 30:23 in parallelism with “death” (מָוֶת, mavet). The same idiom appears in postbiblical Hebrew: “the house of eternity” (בֵּית עוֹלָם, bet ’olam) is a euphemism for a burial ground or cemetery (e.g., Lamentations Rabbah 1:5); see Jastrow 1084-85 s.v. עָלַם III. This idiom is also found in a Moabite text in reference to the grave (Deir Alla Inscription 2:6). A similar idiom is found in Phoenician and Palmyrene in reference to the grave (DISO 35). The idiom appears to have originated in Egyptian literature (H. A. Hoffner, TDOT 2:113). See F. Cumont, Afterlife in Roman Paganism, 48-50.