Ecclesiastes 1:13

1:13 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 

that keeps them ⁸  occupied. ⁹ 

Ecclesiastes 5:6

5:6 Do not let your mouth cause you ¹⁰  to sin,

and do not tell the priest, ¹¹  “It was a mistake!” ¹² 

Why make God angry at you ¹³ 

so that he would destroy the work of your hands?”

Ecclesiastes 5:8

Government Corruption

5:8 If you see the extortion ¹⁴  of the poor,

or the perversion ¹⁵  of justice and fairness in the government, ¹⁶ 

do not be astonished by the matter.

For the high official is watched by a higher official, ¹⁷ 

and there are higher ones over them! ¹⁸ 

Ecclesiastes 7:14

7:14 In times of prosperity ¹⁹  be joyful,

but in times of adversity ²⁰  consider this:

God has made one as well as the other, ²¹ 

so that no one can discover what the future holds. ²² 

Ecclesiastes 8:14

8:14 Here is ²³  another ²⁴  enigma ²⁵  that occurs on earth:

Sometimes there are righteous people who get what the wicked deserve, ²⁶ 

and sometimes there are wicked people who get what the righteous deserve. ²⁷ 

I said, “This also is an enigma.”

Ecclesiastes 8:16

Limitations of Human Wisdom

8:16 When I tried ²⁸  to gain ²⁹  wisdom

and to observe the activity ³⁰  on earth –

even though it prevents anyone from sleeping day or night ³¹  –

Ecclesiastes 11:9

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ³² 

and let your heart cheer you in the days of your youth.

Follow the impulses ³³  of your heart and the desires ³⁴  of your eyes,

but know that God will judge your motives and actions. ³⁵ 

[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).

[5:6]  ¹⁰ tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ¹¹ tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  ¹² tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ¹³ tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).

[5:8]  ¹⁹ tn Alternately, “oppression.” The term עֹשֶׁק (’osheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukofantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.

[5:8]  ²⁰ tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.

[5:8]  ²¹ tn Heb “in the province.”

[5:8]  ²² tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:8]  ²³ sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.

[7:14]  ²⁸ tn Heb “the day of good.”

[7:14]  ²⁹ tn Heb “the day of evil.”

[7:14]  ³⁰ 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]  ³¹ 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).

[8:14]  ³⁷ tn Heb “there is.” The term יֶשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).

[8:14]  ³⁸ tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[8:14]  ³⁹ tn Or “vanity” (again at the end of this verse). The Hebrew term הֶבֶל (hevel) here denotes “enigma,” that is, something that is difficult to understand. This sense is derived from the literal referent of breath, vapor or wind that cannot be seen; thus, “obscure; dark; difficult to understand; enigmatic” (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10).

[8:14]  ⁴⁰ tn Heb “to whom it happens according to the deeds of the wicked”; or “who are punished for the deeds of the wicked.”

[8:14]  ⁴¹ tn Heb “to whom it happens according to the deeds of the righteous”; or “who are rewarded for the deeds of the righteous.”

[8:16]  ⁴⁶ tn Heb “I applied my heart.”

[8:16]  ⁴⁷ tn Heb “to know.”

[8:16]  ⁴⁸ tn Heb “and to see the business which is done.”

[8:16]  ⁴⁹ tn Heb “for no one sees sleep with their eyes either day or night.” The construction גַם …כִּי (ki… gam) expresses a concessive sense: “even though” (e.g., Ps 23:4; Prov 22:6; Eccl 4:14; Isa 1:15; Lam 3:8; Hos 8:10; 9:16); cf. HALOT 196 s.v. גַּם 9; BDB 169 s.v. גַּם 6; 473 s.v. כִּי 2.c.

[11:9]  ⁵⁵ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ⁵⁶ tn Heb “walk in the ways of your heart.”

[11:9]  ⁵⁷ tn Heb “the sight.”

[11:9]  ⁵⁸ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.