Ecclesiastes 7:8

7:8 The end of a matter ¹  is better than its beginning;

likewise, patience ²  is better than pride. ³ 

Ecclesiastes 1:6

1:6 The wind goes to the south and circles around to the north;

round and round ⁴  the wind goes and on its rounds it returns. ⁵ 

Ecclesiastes 3:21

3:21 Who really knows if the human spirit ⁶  ascends upward,

and the animal’s spirit descends into the earth?

Ecclesiastes 11:4

11:4 He who watches the wind will not sow,

and he who observes the clouds will not reap. ⁷ 

Ecclesiastes 1:14

1:14 I reflected on everything that is accomplished by man ⁸  on earth, ⁹ 

and I concluded: Everything ¹⁰  he has accomplished ¹¹  is futile ¹²  – like chasing the wind! ¹³ 

Ecclesiastes 4:6

4:6 Better is one handful with some rest

than two hands full of toil ¹⁴  and chasing the wind.

Ecclesiastes 6:9

6:9 It is better to be content with ¹⁵  what the eyes can see ¹⁶ 

than for one’s heart always to crave more. ¹⁷ 

This continual longing ¹⁸  is futile – like ¹⁹  chasing the wind.

Ecclesiastes 7:9

7:9 Do not let yourself be quickly provoked, ²⁰ 

for anger resides in the lap ²¹  of fools.

Ecclesiastes 12:7

12:7 and the dust returns to the earth as it was,

and the life’s breath ²²  returns to God who gave it.

Ecclesiastes 8:8

8:8 Just as no one has power over the wind to restrain it, ²³ 

so no one has power over the day of his ²⁴  death.

Just as no one can be discharged during the battle, ²⁵ 

so wickedness cannot rescue the wicked. ²⁶ 

Ecclesiastes 1:17

1:17 So I decided ²⁷  to discern the benefit of ²⁸  wisdom and knowledge over ²⁹  foolish behavior and ideas; ³⁰ 

however, I concluded ³¹  that even ³²  this endeavor ³³  is like ³⁴  trying to chase the wind! ³⁵ 

Ecclesiastes 2:11

2:11 Yet when I reflected on everything I had accomplished ³⁶ 

and on all the effort that I had expended to accomplish it, ³⁷ 

I concluded: ³⁸  “All these ³⁹  achievements and possessions ⁴⁰  are ultimately ⁴¹  profitless ⁴²  –

like chasing the wind!

There is nothing gained ⁴³  from them ⁴⁴  on earth.” ⁴⁵ 

Ecclesiastes 2:17

2:17 So I loathed ⁴⁶  life ⁴⁷  because what

happens ⁴⁸  on earth ⁴⁹  seems awful to me;

for all the benefits of wisdom ⁵⁰  are futile – like chasing the wind.

Ecclesiastes 5:16

5:16 This is another misfortune: ⁵¹ 

Just as he came, so will he go.

What did he gain from toiling for the wind?

Ecclesiastes 10:4

10:4 If the anger ⁵²  of the ruler flares up ⁵³  against you, do not resign ⁵⁴  from your position, ⁵⁵ 

for a calm ⁵⁶  response ⁵⁷  can undo ⁵⁸  great offenses.

Ecclesiastes 2:26

2:26 For to the one who pleases him, ⁵⁹  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ⁶⁰  wealth ⁶¹  –

only to give ⁶²  it ⁶³  to the one who pleases God.

This ⁶⁴  task of the wicked ⁶⁵  is futile – like chasing the wind!

Ecclesiastes 3:19

3:19 For the fate of humans ⁶⁶  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 4:4

Labor Motivated by Envy

4:4 Then I considered ⁶⁷  all the skillful work ⁶⁸  that is done:

Surely it is nothing more than ⁶⁹  competition ⁷⁰  between one person and another. ⁷¹ 

This also is profitless – like ⁷²  chasing the wind.

Ecclesiastes 4:16

4:16 There is no end to all the people ⁷³  nor to the past generations, ⁷⁴ 

yet future generations ⁷⁵  will not rejoice in him.

This also is profitless and like ⁷⁶  chasing the wind.

Ecclesiastes 11:5

11:5 Just as you do not know the path ⁷⁷  of the wind,

or how the bones form ⁷⁸  in the womb of a pregnant woman, ⁷⁹ 

so you do not know the work of God who makes everything.

[7:8]  ¹ tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay).

[7:8]  ² tn Heb “the patient of spirit.”

[7:8]  ³ tn Heb “the proud of spirit.”

[1:6]  ⁴ tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).

[1:6]  ⁵ tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).

[3:21]  ⁷ tn Heb “the spirit of the sons of man.”

[11:4]  ¹⁰ sn This proverb criticizes those who are overly cautious. The farmer who waits for the most opportune moment to plant when there is no wind to blow away the seed, and to reap when there is no rain to ruin a ripe harvest, will never do anything but sit around waiting for the right moment.

[1:14]  ¹³ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ¹⁴ tn Heb “under the sun.”

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

[1:14]  ¹⁷ 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]  ¹⁸ 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]  ¹⁶ 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.

[6:9]  ¹⁹ tn The phrase “to be content with” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:9]  ²⁰ 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]  ²¹ 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]  ²² tn The phrase “continual longing” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:9]  ²³ tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[7:9]  ²² tn Heb “Do not be hasty in your spirit to become angry.”

[7:9]  ²³ tn Heb “bosom.”

[12:7]  ²⁵ tn Or “spirit.” The likely referent is the life’s breath that originates with God. See Eccl 3:19, as well as Gen 2:7; 6:17; 7:22.

[8:8]  ²⁸ tn Heb “There is not a man who has mastery over the wind to restrain the wind.”

[8:8]  ²⁹ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[8:8]  ³⁰ tn Heb “There is no discharge in war.”

[8:8]  ³¹ tn Heb “its owners.”

[1:17]  ³¹ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ³² tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³³ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁴ 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]  ³⁵ tn Heb “I know.”

[1:17]  ³⁶ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ³⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁹ tn Heb “striving of wind.”

[2:11]  ³⁴ tn Heb “all my works that my hands had done.”

[2:11]  ³⁵ 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]  ³⁶ tn Heb “Behold!”

[2:11]  ³⁷ 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]  ³⁸ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

[2:11]  ³⁹ tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ⁴³ tn Heb “under the sun.”

[2:17]  ³⁷ tn Or “I hated.”

[2:17]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Heb “under the sun.”

[2:17]  ⁴¹ tn Heb “all,” referring here to the relative advantage of wisdom.

[5:16]  ⁴⁰ tn See the note on the phrase “depressing misfortune” in v. 13.

[10:4]  ⁴³ tn Heb “spirit.”

[10:4]  ⁴⁴ tn Heb “rises up.”

[10:4]  ⁴⁵ tn Heb “Do not leave.”

[10:4]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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).

[2:26]  ⁴⁶ tn Heb “for to a man who is good before him.”

[2:26]  ⁴⁷ 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]  ⁴⁸ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:19]  ⁴⁹ tn Heb “of the sons of man.”

[4:4]  ⁵² tn Heb “saw.”

[4:4]  ⁵³ 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]  ⁵⁴ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ⁵⁵ 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]  ⁵⁶ tn Heb “a man and his neighbor.”

[4:4]  ⁵⁷ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:16]  ⁵⁵ 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]  ⁵⁶ tn Heb “those who were before them.”

[4:16]  ⁵⁷ 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]  ⁵⁸ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[11:5]  ⁵⁸ tn Heb “what is the way of the wind.” Some take these words with what follows: “how the spirit comes to the bones in the womb of a pregnant woman.” There is debate whether הָרוּחַ מַה־דֶּרֶךְ (mah-derekh haruakh) refers to the wind (“the path of the wind”) or the human spirit of a child in the mother’s womb (“how the spirit comes”). The LXX understood it as the wind: “the way of the wind” (ἡ ὁδὸς τοῦ πνεύματος, Jh Jodos tou pneumatos); however, the Targum and Vulgate take it as the human spirit. The English versions are divided: (1) spirit: “the way of the spirit” (KJV, YLT, Douay); “the breath of life” (NAB); “how a pregnant woman comes to have…a living spirit in her womb” (NEB); “how the lifebreath passes into the limbs within the womb of the pregnant woman” (NJPS); “how the spirit comes to the bones in the womb of a woman with child” (RSV); “how the breath comes to the bones in the mother’s womb” (NRSV); and (2) wind: “the way of the wind” (ASV, RSV margin); “the path of the wind” (NASB, NIV); and “how the wind blows” (MLB, Moffatt).

[11:5]  ⁵⁹ tn The term “form” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[11:5]  ⁶⁰ tn Heb “the one who is full.” The feminine adjective מְלֵאָה (mÿle’ah, from מָלֵא, male’, “full”) is used as a substantive referring to a pregnant woman whose womb is filled with her infant (HALOT 584 s.v. מָלֵא 2; BDB 571 s.v. מָלֵא). This term is used in reference to a pregnant woman in later Hebrew (HALOT 584 s.v. מָלֵא). The LXX understood the term in this sense: κυοφορούσης (kuoforoushs, “pregnant woman”).