Ecclesiastes 1:17

Context

1:17 So I decided¹ to discern the benefit of² wisdom and knowledge over³ foolish behavior and ideas;⁴

however, I concluded⁵ that even⁶ this endeavor⁷ is like⁸ trying to chase the wind!⁹

Ecclesiastes 7:25

Context

True Righteousness and Wisdom are Virtually Nonexistent

7:25 I tried¹⁰ to understand, examine, and comprehend¹¹

the role of¹² wisdom in the scheme of things,¹³

and to understand the stupidity of wickedness¹⁴ and the insanity of folly.¹⁵

Ecclesiastes 8:16-17

Context

Limitations of Human Wisdom

8:16 When I tried¹⁶ to gain¹⁷ wisdom

and to observe the activity¹⁸ on earth –

even though it prevents anyone from sleeping day or night¹⁹ –

8:17 then I discerned all that God has done:²⁰

No one really comprehends what happens²¹ on earth.²²

Despite all human²³ efforts to discover it, no one can ever grasp²⁴ it.²⁵

Even if²⁶ a wise person claimed²⁷ that he understood,

he would not really comprehend²⁸ it.²⁹

[1:17] ¹tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17] ²tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17] ³tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17] ⁴tn 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] ⁵tn Heb “I know.”

[1:17] ⁶tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17] ⁷tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17] ⁸tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17] ⁹tn Heb “striving of wind.”

[7:25] ¹⁰tn Heb “I turned, I, even my heart.”

[7:25] ¹¹tn Heb “to seek.”

[7:25] ¹²tn The phrase “the role of” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[7:25] ¹³tn The phrase חָכְמָה וְחֶשְׁבּוֹן (khokhmah vÿkheshbon, “wisdom and the scheme of things”) is a hendiadys (a figure of speech in which two nouns connote one idea): “wisdom in the scheme of things.” This is similar to the hendiadys עִצְּבוֹנֵךְ וְהֵרֹנֵךְ (’itsÿvonekh vÿheronekh, “pain and childbearing”) which connotes “pain in childbearing” (Gen 3:16).

[7:25] ¹⁴tn Or “the evil of folly” The genitive construct phrase רֶשַׁע כֶּסֶל (resha’ kesel) may be taken as a genitive of attribution (“the wickedness of folly”) or as a genitive of attribute (“the folly of wickedness”). The English versions treat it in various ways: “wickedness of folly” (KJV); “wrong of folly” (YLT); “evil of folly” (NASB); “stupidity of wickedness” (NIV); “wickedness, stupidity” (NJPS); “wickedness is folly [or foolish]” (ASV, NAB, NRSV, MLB, Moffatt), and “it is folly to be wicked” (NEB).

[7:25] ¹⁵tn Or “the folly of madness” The genitive construct phrase וְהַסִּכְלוּת הוֹלֵלוֹת (vÿhassikhlut holelot) may be taken as a genitive of attribution (“the stupidity of wickedness”) or a genitive of attribute (“the evil of folly”). The phrase is rendered variously: “foolishness and madness” (KJV); “foolishness of madness” (NASB); “madness of folly” (NIV); “madness and folly” (NJPS); “the foolishness which is madness” (NEB); and “foolishness [or folly] is madness” (ASV, NAB, NRSV, MLB, Moffatt).

[8:16] ¹⁹tn Heb “I applied my heart.”

[8:16] ²⁰tn Heb “to know.”

[8:16] ²¹tn Heb “and to see the business which is done.”

[8:16] ²²tn 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.

[8:17] ²⁸tn Heb “all the work of God.”

[8:17] ²⁹tn Heb “the work that is done.”

[8:17] ³⁰tn Heb “under the sun.”

[8:17] ³¹tn Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.

[8:17] ³²tn Heb “find.”

[8:17] ³³tn The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:17] ³⁴tn The particle אִם (’im, “even if”) introduces the protasis in a real conditional clause (“If a wise man …”); see IBHS 636-37 §38.2d; R. J. Williams, Hebrew Syntax, 74, §453.

[8:17] ³⁵tn The imperfect tense verb יֹאמַר (yo’mar, “to say”) functions in a modal sense, denoting possibility (see IBHS 508 §31.4e; R. J. Williams, Hebrew Syntax, 31, §169).

[8:17] ³⁶tn Heb “he cannot find”; or “he does not find.”

[8:17] ³⁷tn The term “it” does not appear in the Hebrew text, but is an implied direct object and has been supplied in the translation for smoothness and stylistic reasons.