Discovery BoxEcclesiastes 1:17
Context1:17 So I decided 1 to discern the benefit of 2 wisdom and knowledge over 3 foolish behavior and ideas; 4
however, I concluded 5 that even 6 this endeavor 7 is like 8 trying to chase the wind! 9
Ecclesiastes 2:11
Context2:11 Yet when I reflected on everything I had accomplished 10
and on all the effort that I had expended to accomplish it, 11
I concluded: 12 “All these 13 achievements and possessions 14 are ultimately 15 profitless 16 –
like chasing the wind!
There is nothing gained 17 from them 18 on earth.” 19
Ecclesiastes 2:17
Context2:17 So I loathed 20 life 21 because what
happens 22 on earth 23 seems awful to me;
for all the benefits of wisdom 24 are futile – like chasing the wind.
Ecclesiastes 3:21
Context3:21 Who really knows if the human spirit 25 ascends upward,
and the animal’s spirit descends into the earth?
Ecclesiastes 10:4
Context10:4 If the anger 26 of the ruler flares up 27 against you, do not resign 28 from your position, 29
[1:17] 1 tn Heb “gave my heart,” or “set my mind.” See v. 13.
[1:17] 2 tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:17] 3 tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:17] 4 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] 6 tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).
[1:17] 7 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:17] 8 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:17] 9 tn Heb “striving of wind.”
[2:11] 10 tn Heb “all my works that my hands had done.”
[2:11] 11 tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (’amal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.
[2:11] 13 tn The term הַכֹּל (hakkol, “everything” or “all”) must be qualified and limited in reference to the topic that is dealt with in 2:4-11. This is an example of synecdoche of general for the specific; the general term “all” is used only in reference to the topic at hand. This is clear from the repetition of כֹּל (kol, “everything”) and (“all these things”) in 2:11.
[2:11] 14 tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.
[2:11] 15 tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[2:11] 16 tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.
[2:11] 17 tn The noun יִתְרוֹן (yitron, “profit”) has a two-fold range of meanings: (1) “what comes of [something]; result” (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) “profit; advantage” (Eccl 2:13; 10:11); see HALOT 452–53 s.v. יִתְרוֹי. It is derived from the noun יֶתֶר (yeter, “what is left behind; remainder”; HALOT 452 s.v. I יֶתֶר). The related verb יָתַר (yatar) denotes “to be left over; to survive” (Niphal) and “to have left over” (Hiphil); see HALOT 451–52 s.v. יתר. When used literally, יִתְרוֹן refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man’s labor due to death.
[2:11] 18 tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[2:11] 19 tn Heb “under the sun.”
[2:17] 20 tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.
[2:17] 21 tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.
[2:17] 22 tn Heb “under the sun.”
[2:17] 23 tn Heb “all,” referring here to the relative advantage of wisdom.
[3:21] 28 tn Heb “the spirit of the sons of man.”
[10:4] 39 tn Heb “Do not leave.”
[10:4] 40 tn Heb “your place.” The term מָקוֹם (maqom, “place”) denotes a position, post or office (1 Kgs 20:24; Eccl 8:3; 10:4; BDB 879 s.v. מָקוֹם 1.c).
[10:4] 41 tn The noun II מַרְפֵּא (marpe’, “calmness”) is used in reference to keeping one’s composure with a peaceful heart (Prov 14:30) and responding to criticism with a gentle tongue (Prov 15:4); cf. HALOT 637 s.v. II מַרְפֵּא. It is used in reference to keeping one’s composure in an emotionally charged situation (BDB 951 s.v. מַרְפֵּא 2). The term “calmness” is used here as a metonymy of association, meaning “calm response.”
[10:4] 42 tn The term “response” does not appear in the Hebrew text, but is supplied in the translation for clarification (see preceding note on the word “calm”).
[10:4] 43 tn The verbal root נוח means “to leave behind; to leave untouched” (HALOT 680 s.v. I נוח 2) in general, and in this passage, “to undo” or “to allay” offenses (HALOT 680 s.v. I נוח 3; BDB 629 s.v. נוּחַ 5) or “to avoid” offenses (BDB 629 נוּחַ 5). The point is either that (1) a composed response can calm or appease the anger of the ruler, or (2) a calm heart will help one avoid great sins that would offend the king. The root נוח (“to rest”) is repeated, creating a wordplay: “Do not leave” (אַל־תַּנַּח, ’al-tannakh) and “to avoid; to allay” (יַנִּיחַ, yanniakh). Rather than resigning (i.e., leaving), composure can appease a king (i.e., cause the anger of the king to leave).
