Ecclesiastes 3:21

3:21 Who really knows if the human spirit ¹  ascends upward,

and the animal’s spirit descends into the earth?

Ecclesiastes 3:19

3:19 For the fate of humans ²  and the fate of animals are the same:

As one dies, so dies the other; both have the same breath.

There is no advantage for humans over animals,

for both are fleeting.

Ecclesiastes 1:13

1:13 I decided ³  to carefully ⁴  and thoroughly examine ⁵ 

all that has been accomplished on earth. ⁶ 

I concluded: ⁷  God has given people ⁸  a burdensome task ⁹ 

that keeps them ¹⁰  occupied. ¹¹ 

Ecclesiastes 8:11

8:11 When ¹²  a sentence ¹³  is not executed ¹⁴  at once against a crime, ¹⁵ 

the human heart ¹⁶  is encouraged to do evil. ¹⁷ 

Ecclesiastes 7:24

7:24 Whatever has happened is beyond human ¹⁸  understanding; ¹⁹ 

it is far deeper than anyone can fathom. ²⁰ 

Ecclesiastes 3:11

3:11 God has made everything fit beautifully ²¹  in its appropriate time,

but ²²  he has also placed ignorance ²³  in the human heart ²⁴ 

so that ²⁵  people ²⁶  cannot discover what God has ordained, ²⁷ 

from the beginning to the end ²⁸  of their lives. ²⁹ 

Ecclesiastes 1:18

1:18 For with great wisdom comes ³⁰  great frustration;

whoever increases his ³¹  knowledge merely ³²  increases his ³³  heartache.

Ecclesiastes 2:13

2:13 I realized that wisdom is preferable to folly, ³⁴ 

just as light is preferable to darkness:

Ecclesiastes 6:7

6:7 All of man’s labor is for nothing more than ³⁵  to fill his stomach ³⁶  –

yet his appetite ³⁷  is never satisfied!

Ecclesiastes 7:29

7:29 This alone have I discovered: God made humankind upright,

but they have sought many evil schemes.

Ecclesiastes 2:12

Wisdom is Better than Folly

2:12 Next, I decided to consider ³⁸  wisdom, as well as foolish behavior and ideas. ³⁹ 

For what more can the king’s successor do than what the king ⁴⁰  has already done?

Ecclesiastes 3:18

3:18 I also thought to myself, “It is ⁴¹  for the sake of people, ⁴² 

so God can clearly ⁴³  show ⁴⁴  them that they are like animals.

Ecclesiastes 6:10

The Futile Way Life Works

6:10 Whatever has happened was foreordained, ⁴⁵ 

and what happens to a person ⁴⁶  was also foreknown.

It is useless for him to argue with God about his fate

because God is more powerful than he is. ⁴⁷ 

Ecclesiastes 1:16

Futility of Secular Wisdom

1:16 I thought to myself, ⁴⁸ 

“I have become much wiser ⁴⁹  than any of my predecessors who ruled ⁵⁰  over Jerusalem; ⁵¹ 

I ⁵²  have acquired much wisdom and knowledge.” ⁵³ 

Ecclesiastes 6:12

6:12 For no one knows what is best for a person during his life ⁵⁴  –

during the few days of his fleeting life –

for ⁵⁵  they pass away ⁵⁶  like a shadow.

Nor can anyone tell him what the future will hold for him on earth. ⁵⁷ 

Ecclesiastes 2:3

2:3 I thought deeply ⁵⁸  about the effects of ⁵⁹  indulging ⁶⁰  myself ⁶¹  with wine

(all the while ⁶²  my mind was guiding me ⁶³  with wisdom) ⁶⁴ 

and the effects of ⁶⁵  behaving foolishly, ⁶⁶ 

so that ⁶⁷  I might discover what is profitable ⁶⁸ 

for people ⁶⁹  to do on earth ⁷⁰  during the few days ⁷¹  of their lives.

Ecclesiastes 8:17

8:17 then I discerned all that God has done: ⁷² 

No one really comprehends what happens ⁷³  on earth. ⁷⁴ 

Despite all human ⁷⁵  efforts to discover it, no one can ever grasp ⁷⁶  it. ⁷⁷ 

Even if ⁷⁸  a wise person claimed ⁷⁹  that he understood,

he would not really comprehend ⁸⁰  it. ⁸¹ 

[3:21]  ¹ tn Heb “the spirit of the sons of man.”

[3:19]  ² tn Heb “of the sons of man.”

[1:13]  ³ 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]  ⁴ tn Heb “with wisdom,” that is, with careful reflection in light of principles observed by the sages.

[1:13]  ⁵ 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]  ⁶ tn Heb “under heaven.”

[1:13]  ⁷ tn This phrase does not appear in the Hebrew text, but is added in the translation for clarity.

[1:13]  ⁸ tn Heb “the sons of men/mankind.”

[1:13]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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).

[8:11]  ⁴ tn The particle אֲשֶׁר (’asher) is used as a conjunction in a conditional/temporal clause to introduce the protasis (“when” or “if”), and עַל־כֵּן (’al-ken) introduces the apodosis (“then”); cf. BDB 83 s.v. אֲשֶׁר 8.d.

[8:11]  ⁵ tn The noun פִתְגָם (fitgam, “decision; announcement; edict; decree”) is a loanword from Persian patigama (HALOT 984 s.v. פִּתְגָם; BDB 834 s.v. פִּתְגָם). The Hebrew noun occurs twice in the OT (Eccl 8:11; Esth 1:20), twice in the Apocrypha (Sir 5:11; 8:9), and five times in Qumran (11QtgJob 9:2; 29:4; 30:1; 34:3; 1QapGen 22:27). The English versions consistently nuance this as a judicial sentence against a crime: “sentence” (KJV, NEB, NAB, ASV, NASB, RSV, NRSV, MLB, YLT), “sentence for a crime” (NIV), “sentence imposed” (NJPS), “sentence on a crime” (Moffatt).

[8:11]  ⁶ tn Heb “is not done.” The verb עָשַׂה (’asah, “to do”) refers to a judicial sentence being carried out (HALOT 892 s.v. 2). The Niphal can denote “be executed; be carried out” of a sentence (Eccl 8:11) or royal decree (Esth 9:1; BDB 795 s.v. 1.a). Similarly, the Qal can denote “to execute” vengeance (Judg 11:36) or judgment (1 Sam 28:18; Isa 48:14; Ezek 25:11; 28:26; Ps 149:7, 9; BDB 794 s.v.).

[8:11]  ⁷ tn Heb “the evil.”

[8:11]  ⁸ tn Heb “the heart of the sons of man.” The singular noun לֵב (lev, “heart”) is used collectively. The term לֵב is often used figuratively (metonymy) in reference to inclinations and determinations of the will (BDB 525 s.v. 4), moral character (BDB 525 s.v. 6), and as a synecdoche for the man himself (BDB 525 s.v. 7).

[8:11]  ⁹ tn Heb “is full to do evil.” The verb מָלֵא (male’, “to fill”) is used figuratively (metonymy): the lack of swift judicial punishment only emboldens the wicked to commit more crimes without fear of retribution. Most English versions translate the term literally: “are filled” (NIV, MLB, YLT), “is fully set” (KJV, ASV, RSV, NRSV). However, several versions nuance it figuratively: “emboldened” (ASV, NJPS) and “boldly” (NEB). Moffatt renders the line, “Because sentence on a crime is not executed at once, the mind of man is prone to evil practices.”

[7:24]  ⁵ tn The word “human” does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:24]  ⁶ tn Heb “is far away.”

[7:24]  ⁷ tn Heb “It is deep, deep – who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See IBHS 233-34 §12.5a.

[3:11]  ⁶ sn The Hebrew adjective translated beautifully functions as a metonymy of effect (i.e., to appear beautiful) for cause (i.e., to make it fit): “to fit beautifully.” It is used in parallelism with Qoheleth’s term for evaluation: טוֹב (tov, “good”) in 5:17.

[3:11]  ⁷ tn The word “but” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:11]  ⁸ tn Heb “darkness”; perhaps “eternity” or “the future.” The meaning of the noun עֹלָם (’olam) is debated. It may mean: (1) “ignorance”; (2) time reference: (a) “eternity” or (b) “the future”; or (3) “knowledge” (less likely). The arguments for these options may be summarized: (1) Most suggest that עֹלָם is the defectively written form of עוֹלָם “duration; eternity” (e.g., Eccl 1:4; 2:16; 3:14; 9:6; 12:5); see BDB 762 s.v. III עוֹלָם 2.k. Within this school of interpretation, there are several varieties: (a) BDB 762 s.v. III עוֹלָם 2.k suggests that here it denotes “age [i.e., duration] of the world,” which is attested in postbiblical Hebrew. The term III עֹלָם “eternity” = “world” (Jastrow 1084 s.v. עָלַם III) is used in this sense in postbiblical Hebrew, mostly in reference to the Messianic age, or the world to come (e.g., Tg. Genesis 9:16; Tg. Onq. Exodus 21:6; Tg. Psalms 61:7). For example, “the world (עֹלָם) shall last six thousand years, and after one thousand years it shall be laid waste” (b. Rosh HaShanah 31a) and “the world (עֹלָם) to come” (b. Sotah 10b). The LXX and the Vulgate took the term in this sense. This approach was also adopted by several English translations: “the world” (KJV, Douay, ASV margin). (b) HALOT 799 s.v. עוֹלָם 5 and THAT 2:242 suggest that the term refers to an indefinite, unending future: “eternity future” or “enduring state referring to past and future” (see also BDB 762 s.v. III עוֹלָם 2.i). In this sense, the noun עֹלָם functions as a metonymy of association: “a sense of eternity,” but not in a philosophical sense (see J. Barr, Biblical Words for Time [SBT], 117, n. 4). This approach is supported by three factors: (i) the recurrence of עוֹלָם (“eternity”) in 3:14, (ii) the temporal qualification of the statement in the parallel clause (“from beginning to end”), and (iii) by the ordinary meaning of the noun as “eternity” (HALOT 798–799 s.v. עוֹלָם). The point would be that God has endowed man with an awareness of the extra-temporal significance of himself and his accomplishments (D. R. Glenn, “Ecclesiastes,” BKCOT, 984). This is the most frequent approach among English versions: “the timeless” (NAB), “eternity” (RSV, MLB, ASV, NASB, NIV, NJPS), “a sense of time past and time future” (NEB), and “a sense of past and future” (NRSV). (3) Other scholars suggest that עוֹלָם simply refers to the indefinite future: “the future,” that is, things to come (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241). The plural עֹלָמִים (’olamim, “things to come”) was used in this sense in Eccl 1:10 (e.g., 1 Kgs 8:13 = 2 Chr 6:2; Pss 61:5; 77:8; 145:13; Dan 9:24; cf. HALOT 799 s.v. עוֹלָם 2). The point would simply be that God has not only ordained all the events that will take place in man’s life (3:1-8), but also preoccupies man with the desire to discover what will happen in the future in terms of the orchestration or timing of these events in his life (3:9-11). This fits well with the description of God’s orchestration of human events in their most appropriate time (3:1-10) and the ignorance of man concerning his future (3:11b). Elsewhere, Qoheleth emphasizes that man cannot learn what the future holds in store for him (e.g., 8:7, 17). This approach is only rarely adopted: “the future” (NJPS margin). (2) The second view is that עֹלָם is not defectively written עוֹלָם (“eternity”) but the segholate noun II עֶלֶם (’elem) that means “dark” (literal) or “ignorance; obscurity; secrecy” (figurative). The related noun תַּעֲלֻמָה (ta’alumah) means “hidden thing; secret,” and the related verb עָלַם (’alam) means “to hide; to conceal” (BDB 761 s.v. I עָלַם; HALOT 834–35 s.v. עלם). This is related to the Ugaritic noun “dark” and the Akkadian verb “to be black; to be dark” (see HALOT 834-35 s.v. עלם). In postbiblical Hebrew the root II עֶלֶם means (i) “secret” and (ii) “forgetfulness” (Jastrow 1084 s.v. עֶלֶם I). Thus the verse would mean that God has “obscured” man’s knowledge so that he cannot discover certain features of God’s program. This approach is adopted by Moffatt which uses the word “mystery.” Similarly, the term may mean “forgetfulness,” that is, God has plagued man with “forgetfulness” so that he cannot understand what God has done from the beginning to the end (e.g., Eccl 1:11). (3) The third view (Delitzsch) is to relate עֹלָם to a cognate Arabic root meaning “knowledge.” The point would be that God has endowed man with “knowledge,” but not enough for man to discover God’s eternal plan. This approach is only rarely adopted: “knowledge” (YLT).

[3:11]  ⁹ tn Heb “in their heart.” The Hebrew term translated heart functions as a metonymy of association for man’s intellect, emotions, and will (BDB 524–25 s.v. לֵב 3–6, 9). Here, it probably refers to man’s intellectual capacities, as v. 11 suggests.

[3:11]  ¹⁰ tn The compound preposition מִבְּלִי (mibbÿli, preposition מִן [min] + negative particle בְּלִי [bÿli]) is used as a conjunction here. Elsewhere, it can express cause: “because there is no [or is not]” (e.g., Deut 9:28; 28:55; Isa 5:13; Ezek 34:5; Lam 1:4; Hos 4:6), consequence: “so that there is no [or is not]” (e.g., Ezek 14:5; Jer 2:15; 9:9-11; Zeph 3:6), or simple negation: “without” (e.g., Job 4:11, 20; 6:6; 24:7-8; 31:19). BDB 115 s.v. בְּלִי 3.c.β suggests the negative consequence: “so that not,” while HALOT 133 s.v. בְּלִי 5 suggests the simple negation: “without the possibility of.”

[3:11]  ¹¹ tn Heb “man.”

[3:11]  ¹² tn Heb “the work that God has done.” The phrase אֶת־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה (’et-hamma’aseh ’asher-’asah, “the work which he [i.e., God] has done”) is an internal cognate accusative (direct object and verb are from the same root), used for emphasis (see IBHS 167 §10.2.1g). The repetition of the verb עָשַׂה (“to do”) in 3:11 and 3:14 suggests that this phrase refers to God’s foreordination of all the events and timing of human affairs: God has “made” ( = “foreordained”; עָשַׂה) everything appropriate in his sovereign timing (3:11a), and all that God has “done” ( = “foreordained”; עָשַׂה) will come to pass (3:14). Thus, the verb עָשַׂה functions as a metonymy of effect (i.e., God’s actions) for cause (i.e., God’s sovereign foreordination). The temporal clause “from beginning to end” (3:11) supports this nuance.

[3:11]  ¹³ tn Traditionally, “what God has done from the beginning to the end.” The temporal clause מֵרֹאשׁ וְעַד־סוֹף (mero’sh vÿ’ad-sof, “from the beginning to the end”) is traditionally taken in reference to “eternity” (the traditional understanding of הָעֹלָם [ha’olam] earlier in the verse; see the note on “ignorance”), e.g., KJV, NEB, NAB, ASV, NASB, NIV, RSV, NRSV. However, if הָעֹלָם simply denotes “the future” (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241), this temporal clause would refer to the events God has ordained to transpire in an individual’s life, from beginning to end. This approach is adopted by one English version: “but without man ever guessing, from first to last, all the things that God brings to pass” (NJPS). This would fit well in the context begun in 3:1 with the fourteen merisms encompassing man’s life, starting with “a time to be born” (i.e., from the beginning in 3:11) and concluding with “a time to die” (i.e., to the end in 3:11). This approach is also supported by the admonition of 3:12-13, namely, since no one knows what will happen to him in the future days of his life, Qoheleth recommends that man enjoy each day as a gift from God.

[3:11]  ¹⁴ tn The phrase “of their lives” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ¹⁰ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:13]  ⁸ tn Heb “and I saw that there is profit for wisdom more than folly.”

[6:7]  ⁹ tn The phrase “for nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:7]  ¹⁰ tn Heb “All man’s work is for his mouth.” The term “mouth” functions as a synecdoche of part (i.e., mouth) for the whole (i.e., person), substituting the organ of consumption for the person’s action of consumption (see E. W. Bullinger, Figures of Speech, 641-43), as suggested by the parallelism with נֶפֶשׁ (nefesh, “his appetite”).

[6:7]  ¹¹ tn The term נֶפֶשׁ (nefesh, “desire; appetite”) is used as a metonymy of association, that is, the soul is associated with man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a).

[2:12]  ¹⁰ tn Heb “and I turned to see.”

[2:12]  ¹¹ sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.

[2:12]  ¹² tc The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd person masculine plural from עָשַׂה [’asah] + 3rd person masculine singular suffix). However, many medieval Hebrew mss read עָשָׂהוּ (’asahu, “he has done”; Qal perfect 3rd person masculine singular from עָשַׂה), reflected in the LXX and Syriac. The error was caused by dittography (ו, vav, written twice) or by orthographic confusion between ו and ה (hey) in הוו (confused as והוו) at the end of 2:12 and beginning of 2:13. The 3rd person masculine singular referent of עָשׂוּהוּ “what he has done” is the king, that is, Qoheleth himself. The referent (the king) has been specified in the translation for clarity.

[3:18]  ¹¹ tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:18]  ¹² tn Heb “the sons of man.” The phrase עַל־דִּבְרַת בְּנֵי הָאָדָם (’al-divrat bÿne ha’adam) is handled variously: (1) introduction to the direct discourse: “I said to myself concerning the sons of men” (NASB), (2) direct discourse: “I thought, ‘As for men, God tests them’” (NIV), (3) indirect discourse: “I said in my heart concerning the estate of the sons of men” (KJV), and (4) causal conjunction: “I said, ‘[It is] for the sake of the sons of men.” Since the phrase “sons of men” is contrasted with “animals” the translation “humans” has been adopted.

[3:18]  ¹³ tn The meaning of לְבָרָם (lÿvaram, preposition + Qal infinitive construct from בָּרַר, barar, + 3rd person masculine plural suffix) is debated because the root has a broad range of meanings: (1) “to test; to prove; to sift; to sort out” (e.g., Dan 11:35; 12:10); (2) “to choose; to select” (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) “to purge out; to purify” (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) “to cleanse; to polish” (Isa 49:2; 52:11); see HALOT 163 s.v. בָּרַר; BDB 141 s.v. בָּרַר. The meanings “to prove” (Qal), as well as “to cleanse; to polish” (Qal), “to keep clean” (Niphal), and “to cleanse” (Hiphil) might suggest the meaning “to make clear” (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning “to make clear; to prove” is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. בָּרַר). For example, “they make the fact as clear (bright) as a new garment” (b. Ketubbot 46a) and “the claimant must offer clear evidence” (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance “to judge,” while Targum and Vulgate take the nuance “to purge; to purify.” BDB 141 s.v. בָּרַר 4 suggests “to test, prove,” while HALOT 163 s.v. בָּרַר 2 prefers “to select, choose.”

[3:18]  ¹⁴ tn The two infinitives לְבָרָם (lÿvaram, “to make it clear to them”) and וְלִרְאוֹת (vÿlir’ot, “and to show”) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: “to clearly show them.”

[6:10]  ¹² tn Heb “already its name was called.”

[6:10]  ¹³ tn Or “and what a person (Heb “man”) is was foreknown.”

[6:10]  ¹⁴ tn Heb “he cannot contend with the one who is more powerful than him.” The referent of the “the one who is more powerful than he is” (God) has been specified in the translation for clarity. The words “with God about his fate” have been added for clarity as well.

[1:16]  ¹³ tn Heb “I spoke, I, with my heart.”

[1:16]  ¹⁴ 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]  ¹⁵ tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:16]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ¹⁷ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

[1:16]  ¹⁸ tn Heb “My heart has seen much wisdom and knowledge.”

[6:12]  ¹⁴ tn Heb “For who knows what is good for a man in life?” The rhetorical question (“For who knows…?”) is a negative affirmation, expecting a negative answer: “For no one knows…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.

[6:12]  ¹⁵ tn The vav prefixed to וְיַעֲשֵׂם (vÿya’asem, conjunction + Qal imperfect 3rd person masculine singular from עָשַׂה, ’asah, “to do” + 3rd person masculine plural suffix) functions in an explanatory or epexegetical sense (“For …”).

[6:12]  ¹⁶ tn The 3rd person masculine plural suffix on the verb וְיַעֲשֵׂם (vÿya’asem, conjunction + Qal imperfect 3rd person masculine singular from ָָעשַׂה, ’asah, “to do” + 3rd person masculine plural suffix) refers to מִסְפַּר יְמֵי־חַיֵּי הֶבְלוֹ (mispar yÿme-khayye hevlo, “the few days of his fleeting life”). The suffix may be taken as an objective genitive: “he spends them [i.e., the days of his life] like a shadow” (HALOT 891 s.v. I ָָעשַׂה 8) or as a subjective genitive: “they [i.e., the days of his life] pass like a shadow” (BDB 795 s.v. ָָעשַׂה II.11).

[6:12]  ¹⁷ tn Heb “Who can tell the man what shall be after him under the sun?” The rhetorical question (“For who can tell him…?”) is a negative affirmation, expecting a negative answer: “For no one can tell him…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.

[2:3]  ¹⁵ tn Heb “In my heart I explored.” The verb תּוּר (tur, “to seek out, to spy out, to explore”) is used in the OT to describe: (1) the physical activity of “spying out” or “exploring” geographical locations (Num 13:2, 16, 17, 21, 25, 32; 14:6, 7, 34, 36, 38; Job 39:8) and (2) the mental activity of “exploring” or “examining” a course of action or the effects of an action (Eccl 1:13; 2:3; 7:25; 9:1). See BDB 1064 s.v. תּוּר 2; HALOT 1708 s.v. תּוּר. It was used as a synonym with דָרָשׁ (darash, “to study”) in 1:13: “I devoted myself to study (לִדְרוֹשׁ, lidrosh) and to explore (לָתוּר, latur).”

[2:3]  ¹⁶ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ¹⁷ tn Or “I sought to cheer my flesh with wine.” The term לִמְשׁוֹךְ (limshokh, Qal infinitive construct from מָשַׁךְ, mashakh, “to draw, pull”) functions in a complementary sense with the preceding verb תּוּר (tur “to examine”): Heb “I sought to draw out my flesh with wine” or “I [mentally] explored [the effects] of drawing out my flesh with wine.” The verb מָשַׁךְ means “to draw, to drag along, to lead” (BDB 604 s.v. מָשַׁךְ) or “to draw out; to stretch out [to full length]; to drag; to pull; to seize; to carry off; to pull; to go” (HALOT 645–46 s.v. משׁך). BDB suggests that this use be nuanced “to draw, to attract, to gratify” the flesh, that is, “to cheer” (BDB 604 s.v. מָשַׁךְ 7). While this meaning is not attested elsewhere in the OT, it is found in Mishnaic Hebrew: “to attract” (Qal), e.g., “it is different with heresy, because it attracts [i.e., persuades, offers inducements]” (b. Avodah Zarah 27b) and “to be attracted, carried away, seduced,” e.g., “he was drawn after them, he indulged in the luxuries of the palace” (b. Shabbat 147b). See Jastrow 853-54 s.v. מְשַׂךְ. Here it denotes “to stretch; to draw out [to full length],” that is, “to revive; to restore” the body (HALOT 646 s.v. משׁד [sic] 3). The statement is a metonymy of cause (i.e., indulging the flesh with wine) for effect (i.e., the effects of self-indulgence).

[2:3]  ¹⁸ tn Heb “my flesh.” The term בְּשָׂרִי (bÿsari, “my flesh”) may function as a synecdoche of part (i.e., flesh) for the whole (i.e., whole person). See E. W. Bullinger, Figures of Speech, 642. One could translate, “I sought to cheer myself.”

[2:3]  ¹⁹ tn The phrase “all the while” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ²⁰ tn The word “me” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ²¹ tn Heb “and my heart was leading along in wisdom.” The vav + noun, וְלִבִּי (vÿlibbi) introduces a disjunctive, parenthetical clause designed to qualify the speaker’s remarks lest he be misunderstood: “Now my heart/mind….” He emphasizes that he never lost control of his senses in this process. It was a purely mental, cognitive endeavor; he never actually gave himself over to wanton self-indulgence in wine or folly.

[2:3]  ²² tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ²³ tn Heb “embracing folly.” The verb אָחָז (’akhaz, “to embrace”) is normally used to describe the physical action of taking hold of an object. Here is it is used metaphorically to describe a person’s choice of lifestyle, that is, adopting a particular course of moral conduct (e.g., Job 17:9); see HALOT 31–32 s.v. אחז; BDB 28 s.v. אָחַז.

[2:3]  ²⁴ tn Or “until.” The construction עַד אֲשֶׁר (’ad ’asher, “until”) introduces a temporal result clause (e.g., Gen 27:44; 28:15; Num 21:35; Isa 6:11); see HALOT 787 s.v. III עַד B.b. With an imperfect verb (such as אֶרְאֶה, ’er’eh, Qal imperfect first common singular from רָאָה, ra’ah, “to see”), the compound construction עַד אֲשֶׁר usually refers to future time (Gen 27:44; 29:8; Exod 23:30; 24:14; Lev 22:4; Num 11:20; 20:17; 1 Sam 22:3; Hos 5:15), but it also rarely refers to past time (Jonah 4:5; Eccl 2:3); see BDB 725 s.v. III עַד II.1.a.b. Joüon 2:370 §113.k notes that when the compound construction עַד אֲשֶׁר is occasionally used with an imperfect depicting past action to denote a virtual nuance of purpose: “until” = “so that,” e.g., Jonah 4:5; Eccl 2:3.

[2:3]  ²⁵ tn Heb “I might see where is the good?” The interrogative particle אֵי (’e, “where?”) used with the demonstrative pronoun זֶה (zeh, “this”) forms an idiom: “where [then]?” (HALOT 37–38 s.v. אֵי 2.a; see, e.g., 1 Sam 9:18; 1 Kgs 13:12; 2 Kgs 3:8; Isa 50:1; 66:1; Jer 6:16; Job 28:12, 20; 38:19, 24; Esth 7:5). The phrase אֵי־זֶה טוֹב (’e-zeh tov) is an indirect question that literally means, “Where is the good?” that is, “what good?” (HALOT 38 s.v. אֵי 2.d).

[2:3]  ²⁶ tn Heb “the sons of man.”

[2:3]  ²⁷ tn Heb “under the heavens.”

[2:3]  ²⁸ tn Heb “number of the days.” The Hebrew noun מִסְפַּר (mispar, “number, quantity”) sometimes means “few” (e.g., Gen 34:30; Num 9:20; Deut 4:27; 33:6; Isa 10:19; Jer 44:28; Ezek 12:16; Ps 105:12; Job 16:22; 1 Chr 16:19); see HALOT 607 s.v. מִסְפָּר 2.b; BDB 709 s.v. מִסְפָּר 1.a. This phrase is an idiom that means, “during all their lives” (BDB 709 s.v.), “during their total [short] time of life,” that is, “as long as they live” (HALOT 608 s.v. מִסְפָּר 3.d). Ecclesiastes often emphasizes the brevity of life (e.g., 5:17; 6:12; 9:9). The LXX rendered מִסְפַּר in a woodenly literal sense: ἀριθμόν (ariqmon, “the number [of days of their lives]”). Several English translations adopt a similar approach: “all the days of their life” (ASV, Douay) and “the number of days of their lives” (YLT). However, this idiom is handled well by a number of English translations: “during the few days of their lives” (RSV, NRSV, NASB, NIV, Moffatt, NJPS), “during the limited days of their life” (NAB), and “throughout the brief span of their lives” (NEB).

[8:17]  ¹⁶ tn Heb “all the work of God.”

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

[8:17]  ¹⁸ tn Heb “under the sun.”

[8:17]  ¹⁹ tn Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.

[8:17]  ²⁰ tn Heb “find.”

[8:17]  ²¹ tn The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:17]  ²² tn 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]  ²³ tn 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]  ²⁴ tn Heb “he cannot find”; or “he does not find.”

[8:17]  ²⁵ tn 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.