³ 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).

³ 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.).

¹ tn The verb נָהַג (nahag) describes the process of directing (usually a group of) something along a route, hence commonly “to drive,” when describing flocks, caravans, or prisoners and spoils of war (1 Sam 23:5; 30:2). But with people it may also have a positive connotation “to shepherd” or “to guide” (Ps 48:14; 80:1). The line plays on this through the reversal of expectations. Rather than being safely shepherded by the Lord their king, he has driven them away into captivity.

³ tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.

⁴ tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1–4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).