Genesis 37:35

37:35 All his sons and daughters stood by ¹  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ²  So Joseph’s ³  father wept for him.

Genesis 44:29

44:29 If you take ⁴  this one from me too and an accident happens to him, then you will bring down my gray hair ⁵  in tragedy ⁶  to the grave.’ ⁷ 

Genesis 44:31

44:31 When he sees the boy is not with us, ⁸  he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave.

Genesis 44:1

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.

Genesis 2:6

2:6 Springs ⁹  would well up ¹⁰  from the earth and water ¹¹  the whole surface of the ground. ¹² 

Psalms 71:18

71:18 Even when I am old and gray, ¹³ 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. ¹⁴ 

Psalms 90:10

90:10 The days of our lives add up to seventy years, ¹⁵ 

or eighty, if one is especially strong. ¹⁶ 

But even one’s best years are marred by trouble and oppression. ¹⁷ 

Yes, ¹⁸  they pass quickly ¹⁹  and we fly away. ²⁰ 

Ecclesiastes 1:14

1:14 I reflected on everything that is accomplished by man ²¹  on earth, ²² 

and I concluded: Everything ²³  he has accomplished ²⁴  is futile ²⁵  – like chasing the wind! ²⁶ 

Ecclesiastes 2:26

2:26 For to the one who pleases him, ²⁷  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ²⁸  wealth ²⁹  –

only to give ³⁰  it ³¹  to the one who pleases God.

This ³²  task of the wicked ³³  is futile – like chasing the wind!

Isaiah 38:10

38:10 “I thought, ³⁴ 

‘In the middle of my life ³⁵  I must walk through the gates of Sheol,

I am deprived ³⁶  of the rest of my years.’

Isaiah 46:4

46:4 Even when you are old, I will take care of you, ³⁷ 

even when you have gray hair, I will carry you.

I made you and I will support you;

I will carry you and rescue you. ³⁸ 

[37:35]  ¹ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ² tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ³ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[44:29]  ⁴ tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

[44:29]  ⁵ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

[44:29]  ⁶ tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

[44:29]  ⁷ tn Heb “to Sheol,” the dwelling place of the dead.

[44:31]  ⁸ tn Heb “when he sees that there is no boy.”

[2:6]  ⁹ tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.

[2:6]  ¹⁰ tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.

[2:6]  ¹¹ tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.

[2:6]  ¹² tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”

[71:18]  ¹³ tn Heb “and even unto old age and gray hair.”

[71:18]  ¹⁴ tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

[90:10]  ¹⁵ tn Heb “the days of our years, in them [are] seventy years.”

[90:10]  ¹⁶ tn Heb “or if [there is] strength, eighty years.”

[90:10]  ¹⁷ tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רהב (“to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).

[90:10]  ¹⁸ tn or “for.”

[90:10]  ¹⁹ tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.

[90:10]  ²⁰ sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).

[1:14]  ²¹ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ²² tn Heb “under the sun.”

[1:14]  ²³ 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]  ²⁴ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ²⁵ 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]  ²⁶ 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.

[2:26]  ²⁷ tn Heb “for to a man who is good before him.”

[2:26]  ²⁸ 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]  ²⁹ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[38:10]  ³⁴ tn Or “I said” (KJV, NIV, NRSV, NLT).

[38:10]  ³⁵ tn The precise meaning of the phrase בִּדְמִי יָמַי (bidmi yamay, “in the [?] of my days”) is uncertain. According to HALOT 226 s.v. דְּמִי this word is a hapax legomenon meaning “half.” Others derive the form from דַּמִי (dami, “quiet, rest, peacefulness”).

[38:10]  ³⁶ tn The precise meaning of the verb is uncertain. The Pual of of פָּקַד (paqad) occurs only here and in Exod 38:21, where it appears to mean “passed in review” or “mustered.” Perhaps the idea is, “I have been called away for the remainder of my years.” To bring out the sense more clearly, one can translate, “I am deprived of the rest of my years.”

[46:4]  ³⁷ tn Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”

[46:4]  ³⁸ sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.