Ecclesiastes 7:18

7:18 It is best to take hold of one warning ¹  without letting go of the other warning; ² 

for the one who fears God will follow ³  both warnings. ⁴ 

Ecclesiastes 1:14

1:14 I reflected on everything that is accomplished by man ⁵  on earth, ⁶ 

and I concluded: Everything ⁷  he has accomplished ⁸  is futile ⁹  – like chasing the wind! ¹⁰ 

Ecclesiastes 4:6

4:6 Better is one handful with some rest

than two hands full of toil ¹¹  and chasing the wind.

Ecclesiastes 7:23

Human Wisdom is Limited

7:23 I have examined all this by wisdom;

I said, “I am determined ¹²  to comprehend this” ¹³  – but it was beyond my grasp. ¹⁴ 

Ecclesiastes 1:17

1:17 So I decided ¹⁵  to discern the benefit of ¹⁶  wisdom and knowledge over ¹⁷  foolish behavior and ideas; ¹⁸ 

however, I concluded ¹⁹  that even ²⁰  this endeavor ²¹  is like ²²  trying to chase the wind! ²³ 

Ecclesiastes 2:17

2:17 So I loathed ²⁴  life ²⁵  because what

happens ²⁶  on earth ²⁷  seems awful to me;

for all the benefits of wisdom ²⁸  are futile – like chasing the wind.

Ecclesiastes 6:9

6:9 It is better to be content with ²⁹  what the eyes can see ³⁰ 

than for one’s heart always to crave more. ³¹ 

This continual longing ³²  is futile – like ³³  chasing the wind.

Ecclesiastes 2:11

2:11 Yet when I reflected on everything I had accomplished ³⁴ 

and on all the effort that I had expended to accomplish it, ³⁵ 

I concluded: ³⁶  “All these ³⁷  achievements and possessions ³⁸  are ultimately ³⁹  profitless ⁴⁰  –

like chasing the wind!

There is nothing gained ⁴¹  from them ⁴²  on earth.” ⁴³ 

Ecclesiastes 4:4

Labor Motivated by Envy

4:4 Then I considered ⁴⁴  all the skillful work ⁴⁵  that is done:

Surely it is nothing more than ⁴⁶  competition ⁴⁷  between one person and another. ⁴⁸ 

This also is profitless – like ⁴⁹  chasing the wind.

Ecclesiastes 4:16

4:16 There is no end to all the people ⁵⁰  nor to the past generations, ⁵¹ 

yet future generations ⁵²  will not rejoice in him.

This also is profitless and like ⁵³  chasing the wind.

Ecclesiastes 2:26

2:26 For to the one who pleases him, ⁵⁴  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ⁵⁵  wealth ⁵⁶  –

only to give ⁵⁷  it ⁵⁸  to the one who pleases God.

This ⁵⁹  task of the wicked ⁶⁰  is futile – like chasing the wind!

Ecclesiastes 8:17

8:17 then I discerned all that God has done: ⁶¹ 

No one really comprehends what happens ⁶²  on earth. ⁶³ 

Despite all human ⁶⁴  efforts to discover it, no one can ever grasp ⁶⁵  it. ⁶⁶ 

Even if ⁶⁷  a wise person claimed ⁶⁸  that he understood,

he would not really comprehend ⁶⁹  it. ⁷⁰ 

[7:18]  ¹ tn The word “warning” does not appear in the Hebrew text, but is supplied in the translation two times in this line for clarity.

[7:18]  ² sn The other warning. Qoheleth is referring to the two words of advice in 7:16-17. He is not, as some suggest, urging his readers to grasp righteousness without letting go of wickedness. His point is not that people should live their lives with a balance of modest righteousness and modest wickedness. Because he urges the fear of God in 7:18b, he cannot be inconsistent in suggesting that his readers offend the fear of God by indulging in some degree of sin in order to counterbalance an overly righteous life. Rather, the proper fear of God will prevent a person from trusting in righteousness and wisdom alone for his security, and it will also prevent indulgence in wickedness and folly.

[7:18]  ³ tn Or “will escape both”; or “will go forth in both.” The Hebrew phrase יֵצֵא אֶת־כֻּלָּם (yetse’ ’et-kullam, “he will follow both of them”) has been interpreted in several ways: (1) To adopt a balanced lifestyle that is moderately righteous while allowing for self-indulgence in moderate wickedness (“to follow both of them,” that is, to follow both righteousness and wickedness). However, this seems to unnecessarily encourage an antinomian rationalization of sin and moral compromise. (2) To avoid the two extremes of being over-righteous and over-wicked. This takes יֵצֵא in the sense of “to escape,” e.g., Gen 39:12, 15; 1 Sam 14:14; Jer 11:11; 48:9; cf. HALOT 426 s.v. יצא 6.c; BDB 423 s.v. יָצָא 1.d. (3) To follow both of the warnings given in 7:16-17. This approach finds parallels in postbiblical rabbinic literature denoting the action of discharging one’s duty of obedience and complying with instruction. In postbiblical rabbinic literature the phrase יַדֵי יֵצֵא (yetse’ yade, “to go out of the hands”) is an idiom meaning “to comply with the requirements of the law” (Jastrow 587 s.v. יָצָא Hif.5.a). This fits nicely with the context of 7:16-17 in which Qoheleth issued two warnings. In 7:18a Qoheleth exhorted his readers to follow both of his warnings: “It is best to grasp the first warning without letting go of the second warning.” The person who fears God will heed both warnings. He will not depend upon his own righteousness and wisdom, but upon God’s sovereign bestowal of blessings. Likewise, he will not exploit the exceptions to the doctrine of retribution to indulge in sin, rationalizing sin away just because the wicked sometimes do not get what they deserve.

[7:18]  ⁴ tn Heb “both.” The term “warnings” does not appear in the Hebrew text, but is supplied in the translation for clarity. Alternately, “both [extremes]” or “both [fates].” The point of this expression is either (1) “ he achieves both things,” (2) “he escapes all these misfortunes,” (3) “he does his duty by both,” or (4) “he avoids both extremes.” See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:580–81.

[1:14]  ⁵ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ⁶ tn Heb “under the sun.”

[1:14]  ⁷ 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]  ⁸ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ⁹ 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]  ¹⁰ 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.

[4:6]  ⁹ sn Qoheleth lists three approaches to labor: (1) the competitive workaholic in 4:4, (2) the impoverished sluggard in 4:5, and (3) the contented laborer in 4:6. The balanced approach rebukes the two extremes.

[7:23]  ¹³ tn The cohortative אֶחְכָּמָה (’ekhkamah, from חָכַם, khakham,“to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life.

[7:23]  ¹⁴ tn Or “I am determined to become wise”

[7:23]  ¹⁵ tn Or “but it eluded me”; Heb “but it was far from me.”

[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]  ²¹ tn Heb “I know.”

[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.”

[2:17]  ²¹ tn Or “I hated.”

[2:17]  ²² 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]  ²³ 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]  ²⁴ tn Heb “under the sun.”

[2:17]  ²⁵ tn Heb “all,” referring here to the relative advantage of wisdom.

[6:9]  ²⁵ tn The phrase “to be content with” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:9]  ²⁶ tn The expression מַרְאֵה עֵינַיִם (mar’eh ’enayim, “the seeing of the eyes”) is a metonymy of cause (i.e., seeing an object) for effect (i.e., being content with what the eyes can see); see E. W. Bullinger, Figures of Speech, 552-54.

[6:9]  ²⁷ tn Heb “the roaming of the soul.” The expression מֵהֲלָךְ־נָפֶשׁ (mehalakh-nafesh, “the roaming of the soul”) is a metonymy for unfulfilled desires. The term “soul” (נֶפֶשׁ, nefesh) is used as a metonymy of association for man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a). This also involves the personification of the roving appetite as “roving” (מֵהֲלָךְ); see BDB 235 s.v. הָלַךְ II.3.f; 232 I.3.

[6:9]  ²⁸ tn The phrase “continual longing” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:9]  ²⁹ tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[2:11]  ²⁹ tn Heb “all my works that my hands had done.”

[2:11]  ³⁰ 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]  ³¹ tn Heb “Behold!”

[2:11]  ³² 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]  ³³ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

[2:11]  ³⁴ tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ³⁸ tn Heb “under the sun.”

[4:4]  ³³ tn Heb “saw.”

[4:4]  ³⁴ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ³⁵ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ³⁶ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ³⁷ tn Heb “a man and his neighbor.”

[4:4]  ³⁸ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:16]  ³⁷ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ³⁸ tn Heb “those who were before them.”

[4:16]  ³⁹ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ⁴⁰ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ⁴¹ tn Heb “for to a man who is good before him.”

[2:26]  ⁴² sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.

[2:26]  ⁴³ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ⁴⁴ sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous.

[2:26]  ⁴⁵ tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ⁴⁶ tn The antecedent of the demonstrative pronoun זֶה (zeh, “this”) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24-26. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24-26 states that such enjoyment is a good gift from God. (2) Others refer it to the term “toil” (עָמָל, ’amal) which is repeated throughout 2:18-26. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous “task” (עִנְיָן, ’inyan) God has given to the sinner in 2:26b. Consistent with the meaning of הֶבֶל (hevel, “futile; profitless; fruitless”), 2:26b emphasizes that the “task” of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man’s enjoyment of his work and the fruit of his labor under the blessing of God (2:24-26a) is not included in this.

[2:26]  ⁴⁷ tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[8:17]  ⁴⁵ tn Heb “all the work of God.”

[8:17]  ⁴⁶ tn Heb “the work that is done.”

[8:17]  ⁴⁷ tn Heb “under the sun.”

[8:17]  ⁴⁸ tn Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.

[8:17]  ⁴⁹ tn Heb “find.”

[8:17]  ⁵⁰ tn The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:17]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Heb “he cannot find”; or “he does not find.”

[8:17]  ⁵⁴ 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.