Ecclesiastes 3:12

Enjoy Life in the Present

3:12 I have concluded ¹  that there is nothing better for people ² 

than ³  to be happy and to enjoy

themselves ⁴  as long as they live,

Ecclesiastes 4:14

4:14 For he came out of prison ⁵  to become king,

even though he had been born poor in what would become his ⁶  kingdom.

Ecclesiastes 5:7

5:7 Just as there is futility in many dreams,

so also in many words. ⁷ 

Therefore, fear God!

Ecclesiastes 8:6-7

8:6 For there is a proper time and procedure for every matter,

for the oppression ⁸  of the king ⁹  is severe upon his victim. ¹⁰ 

8:7 Surely no one knows the future, ¹¹ 

and no one can tell another person what will happen. ¹² 

[3:12]  ¹ tn Heb “I know.”

[3:12]  ² tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.

[3:12]  ³ tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).

[3:12]  ⁴ tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).

[4:14]  ⁵ tn Heb “came from the house of bonds.”

[4:14]  ⁶ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[5:7]  ⁹ tn The syntax of this verse is difficult. Perhaps the best approach is to classify the vav on וַהֲבָלִים (vahavalim, “futilities”) as introducing the predicate (e.g., Gen 40:9; 2 Sam 23:3; Prov 10:25; Isa 34:12; Job 4:6; 36:26); BDB 255 s.v. ו 5.c.γ: “There is futility….” The phrase בְרֹב הֲלֹמוֹת (vÿrob halomot) is an adverbial modifier (“in many dreams”), as is דְבָרִים הַרְבֵּה (dÿvarim harbeh, “many words”). The vav prefixed to וּדְבָרִים (udÿvarim) and the juxtaposition of the two lines suggests a comparison: “just as…so also…” (BDB 253 s.v. ו 1.j). The English versions reflect a variety of approaches: “In the multitude of dreams and many words there are also diverse vanities” (KJV); “In the multitude of dreams there are vanities, and in many words” (ASV); “When dreams increase, empty words grow many” (RSV); “In many dreams and follies and many words” (MLB); “In the abundance of dreams both vanities and words abound” (YLT); “Where there are many dreams, there are many vanities, and words without number” (Douay); “Many dreams and words mean many a vain folly” (Moffatt); “Much dreaming leads to futility and to superfluous talk” (NJPS); “In many dreams and in many words there is emptiness” (NASB); “Much dreaming and many words are meaningless” (NIV); “With many dreams comes vanities and a multitude of words” (NRSV).

[8:6]  ¹³ tn Heb “evil”; or “misery.”

[8:6]  ¹⁴ tn Heb “the man.”

[8:6]  ¹⁵ tn Heb “upon him.”

[8:7]  ¹⁷ tn Heb “what will be.”

[8:7]  ¹⁸ tn Heb “Who can tell him what will be?”