Discovery BoxEcclesiastes 1:14-18
Context1:14 I reflected on everything that is accomplished by man 1 on earth, 2
and I concluded: Everything 3 he has accomplished 4 is futile 5 – like chasing the wind! 6
1:15 What is bent 7 cannot be straightened, 8
and what is missing 9 cannot be supplied. 10
“I have become much wiser 12 than any of my predecessors who ruled 13 over Jerusalem; 14
I 15 have acquired much wisdom and knowledge.” 16
1:17 So I decided 17 to discern the benefit of 18 wisdom and knowledge over 19 foolish behavior and ideas; 20
however, I concluded 21 that even 22 this endeavor 23 is like 24 trying to chase the wind! 25
1:18 For with great wisdom comes 26 great frustration;
whoever increases his 27 knowledge merely 28 increases his 29 heartache.
[1:14] 1 tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:14] 2 tn Heb “under the sun.”
[1:14] 3 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] 4 tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:14] 5 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] 6 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.
[1:15] 7 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.
[1:15] 8 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.
[1:15] 9 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).
[1:15] 10 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.”
[1:16] 11 tn Heb “I spoke, I, with my heart.”
[1:16] 12 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.
[1:16] 13 tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:16] 14 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:16] 15 tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).
[1:16] 16 tn Heb “My heart has seen much wisdom and knowledge.”
[1:17] 17 tn Heb “gave my heart,” or “set my mind.” See v. 13.
[1:17] 18 tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:17] 19 tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:17] 20 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).
[1:17] 22 tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).
[1:17] 23 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:17] 24 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:17] 25 tn Heb “striving of wind.”
[1:18] 26 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:18] 27 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:18] 28 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:18] 29 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
