I said in mine heart being disappointed of my hopes from knowledge, I resolved in my own mind to try another course.

I will prove thee O my soul, I will try whether I cannot make thee happy, with mirth; by allowing to myself the free enjoyment of the present and sensible delights of human life.

Enjoy pleasure take thy fill of pleasure, and expect satisfaction thence.

Is vanity is vain, and unable to make men happy, because sensible pleasures are mean and unsuitable to the noble and heaven-born soul of man, and if excessively used, apter to cloy and glut men than to satisfy them, and are frequently mixed with, and most commonly end in, bitterness, as being the great instruments and occasions of sin, and of all its fatal consequences.

I said of laughter of excessive mirth, which discovers itself by immoderate laughter, and other outward gestures.

It is mad this is an act and sign of madness, more fit for fools, who know nothing, than for wise men, at least in this sin fill, and dangerous, and deplorable state of mankind, which calls for seriousness and sorrow from all considerate persons, in which case it is like the laughter of one in a frenzy; and none but a fool or madman can take satisfaction in such light and frothy pleasures, or expect happiness from them.

What doeth it? What good doeth it? or how can it make men happy? I challenge all the epicures in the world to give me a solid and satisfactory answer.

To give myself unto wine to relax and gratify my flesh with delicious meats and drinks, synecdochically expressed by wine here, as also Pro 9:2 Son 2:4 , &c., as necessary food is by bread, Amo 7:12 , compared with Amo 8:2 .

Yet acquainting my heart with wisdom yet resolving to use my wisdom; either,

1. To set bounds to my pleasures. Or rather,

2. That I might try whether I could not arrive at satisfaction, by mixing wine and wisdom together, by using wine to sweeten and allay the toils of wisdom, and wisdom to prevent that destruction which many bring upon themselves by intemperate pleasures whilst they seek for satisfaction, that so I might have the comfort without the danger and mischief of pleasures.

To lay hold on folly to pursue and addict myself to carnal pleasures, which was my folly.

Till I might see & c.; till by trying several methods I might find out the true way to contentment and satisfaction, during this mortal life.

I made me great works magnificent works for my honour and delight.

I built me houses of which see 1Ki 7:1 , &c.; 1Ki 9:15 , &c. I planted me vineyards: see Son 8:11 .

I made me gardens Heb. paradises , or gardens of pleasure.

I planted trees in them of all kind of fruits mixing pleasure and profit together.

I made me pools of water because the rain there fell but seldom.

The wood that bringeth forth trees the nurseries of young trees newly planted in the orchards, which for the multitude of them were like a wood or forest.

Born in my house of my bond-servants, which therefore were a part of my possessions: see 1Ki 10:8 Ezr 2:55 .

The peculiar treasure of kings either,

1. Vast riches, answerable to the state of a king. Or,

2. The greatest jewels and rarities of other kings, which they gave to me either as a tribute, or by way of present; of which see 1Ki 4:21 9:11 10:2,10 .

Of the provinces which were imposed upon or presented by all the provinces of my dominions.

Women singers whose voices were more sweet than the men’ s.

And the delights of the sons of men either,

1. All other delightful things. Or,

2. That in which men generally delight, to wit, musical instruments, as it follows.

I was great in riches, and power, and glory.

Also my wisdom remained with me as yet I was not wholly besotted and seduced from God by these things, as I was afterwards; I still had the use of my reason, whereby I was capable of searching after and finding satisfaction, if it was to be had in those things.

Whatsoever mine eyes desired whatsoever was grateful to my senses, or my heart desired. He ascribes desire to the eyes, because the sight of the eyes is the usual and powerful incentive of desires; of which see Jos 7:21 Job 31:1 Mat 5:28 .

I kept not from them I denied myself nothing, at least of lawful delights, but went to the very utmost bounds of them; which was the occasion of his falling afterward into sinful pleasures. I withheld not my heart from any joy; as my heart was vehemently set upon pleasure, so I did not resist or curb it therein, but made all possible provisions to gratify it.

My heart rejoiced in all my labour I had the comfort of all my labours, and was not hindered from the free and full enjoyment of them by sickness or war, or any other calamities occurrent.

This was my portion of all my labour this present and temporary enjoyment of them was all the benefit which I could expect or receive from all my labours, so that I made the best of them. I had a heart to use them, which many men through covetousness have not; and I tasted the sweetness of them, which many others cannot do; and therefore if any man could arrive at happiness by this means, I had done it.

I made a serious review of my former works and labours, and considered whether I had obtained that satisfaction in them which I designed and expected;

and, behold, all was vanity and vexation of spirit I found myself suddenly disappointed and wholly dissatisfied in this course.

There was no profit the pleasure was past and gone, and I was never the better for it, but as empty as before, and had nothing left but sorrowful reflections upon it.

I turned myself to behold wisdom, and madness, and folly of which see Ecc 1:7 . Being frustrated of my hopes in pleasure, I returned to a second and more serious consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than what I discovered at my first view.

What can the man do to find out the truth in this matter, to discover the utmost satisfaction which was possibly to be found in pleasures? So this is added as a reason why he gave over the thoughts of pleasures, and directed them to another object, and why he so confidently asserted their vanity from his own particular experience, because he had made the best of them, and it was a vain thing for any private man to expect that from them which could not be found by a king, and such a king, who had so much wisdom to invent, and such vast riches to pursue and enjoy, all imaginary delights, and who had made it his design and business to search this to the bottom. That cometh after the

king that succeeds me in this inquiry. That which hath been already done; as by others in former times, so especially by myself. They can make no new discoveries as to this point.

Then I saw or, yet I saw ; for this is added to prevent an Objection or mistake.

Wisdom excelleth folly although wisdom is not sufficient to make men truly and perfectly happy, yet it is of a far greater use and excellency than vain pleasures, or any other follies.

As far as light excelleth darkness i.e. vastly and unspeakably. Light is very pleasant and comfortable, and withal of great necessity and singular use to discover the differences of persons and things, to prevent mistakes and dangers, and to direct all a man’ s paths in the right way; whereas darkness is in itself doleful, and leads men into innumerable confusions, and errors, and miseries.

Are in his head in their proper place, and therefore they can see, which they could not do if they were out of his head. He hath the use of his eyes and reason, and sees his way, and orders all his affairs with discretion, and foresees, and so avoids, many dangers and mischiefs. Walketh in darkness; manageth his affairs ignorantly, rashly, and foolishly, whereby he showeth that his eyes are not in his head, but in his heels, or, as it is expressed, Pro 17:24 , in the ends of the earth . And ; or, yet ; notwithstanding this excellency of wisdom above folly for our conduct in the matters of this life, yet at last they both come to one end.

One event happeneth to them all both are subject to the same calamities, and to death itself, which utterly takes away all difference between them.

Why was I then more wise? what benefit have I by my wisdom? or, to what purpose did I desire and take so much pains for wisdom?

There is no remembrance of the wise more than of the fool for ever their name and memory, though it may flourish for a season among some men, yet it will not last for ever, but will in a little time be worn out; as we see in most of the wise men of former ages, whose very names, together with all their monuments, are utterly lost, as hath been oft observed and bewailed by learned writers in several ages.

As the fool he must die as certainly as the fool, and after death be as little remembered and honoured.

I hated life my life, though accompanied with so much honour, and pleasure, and wisdom, was a burden to me, and I was apt to wish either that I had never been born, or that I might speedily die.

The work that is wrought under the sun is grievous unto me all human designs and works are so far from yielding me that satisfaction which I expected, that the consideration of them increaseth my discontent.

I hated all my labour which I had taken under the sun all these riches and buildings, and other fruits of my labour, were the matter of my repentance, and aggravations of my misery, because I must, and that everlastingly, part with them, and leave them all behind me.

A fool who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly, and occasions of ruin. Some think he had such an opinion of Rehoboam.

I gave myself up to despondency, and despair of ever reaping that satisfaction which I promised to myself.

Whose labour is in wisdom and in knowledge, and in equity; who useth great industry, and prudence, and justice too, in the management of his affairs, and therefore might as confidently expect God’ s blessing, and the comfort of his labours, as any other man.

That hath not laboured therein so as I have done; who hath spent his days in sloth and folly.

A great evil a great disorder in itself, and a great disgrace to this world, and a great torment to a considering mind.

What comfort or benefit remains to any man after this short and frail life is once ended? or, what advantage hath he by all his labours above him who never laboured, and yet enjoyeth all the fruits of his labours?

For all his days are sorrows or, though all his days were sorrows , i.e. full of sorrows. For this seems added to aggravate the evil mentioned in the foregoing verse. Though he took great and unwearied pains all his days, yet after death he hath no more benefit by it than another man hath.

His travail grief the toils of his body are, or were, accompanied with the vexations of his mind.

Taketh not rest in the night either because his mind is distracted, or his sleep broken, with perplexing cares and fears.

There is nothing better for a man or, Is there any thing better for a man ? which implies that there is nothing better, to wit, for man’ s present comfort and satisfaction; this is the chief, and indeed the only, considerable benefit of his labours.

That he should make his soul enjoy good that he should thankfully take, and freely and cheerfully enjoy, the comforts which God gives him.

That it was from the hand of God that this also is a singular gift of God, and not to be procured by a man’ s own wisdom or diligence.

Who can more freely and fully enjoy the comforts of this life than I did? This verse is added to confirm what he said in the foregoing verse from his own experience, which was the more considerable, because no man ever was a more capable judge of these matters, none could either have more creature-comforts, or more addict himself to the enjoyment of them, or to improve them to better advantage, than he did; and therefore he could best tell what was the greatest good to be found in them, and whether they were able of themselves, without God’ s special gilt, to yield a man satisfaction.

Who else can hasten hereunto to wit, to the procuring and enjoying of them? who can pursue them with more diligence, or obtain them with more speed and readiness, or embrace them with more greediness and alacrity?

That is good in his sight who not only seems to be good to men, as many bad men do, but is really and sincerely good. Or, who pleaseth him , as this phrase is rendered, Ecc 7:26 , and oft elsewhere; whereby he seems to intimate the reason why he found no more comfort in his labours, because his ways had been very displeasing to God, and therefore God justly denied him that gift. Wisdom and knowledge, to direct him how to use his comforts aright, that so they may be blessings, and not snares and curses to him.

Joy a thankful and contented mind with his portion.

He giveth travail, to gather and to heap up he giveth him up to insatiable desires, and wearisome labours, to little or no purpose.

That he may give to him that is good before God that he may have no comfort in them, but leave them to others, yea, to such as he least expected or desired, to good and virtuous men, into whose hands his estate falls by the wise and all-disposing providence of God.

Delights. He speaks in the name of libertines, (St. Gregory, Dial. iv. 4.) or after his conversion. (Calmet) ---

The worldling might object that since wisdom affords not content, it is best to try pleasure. But this meets not with the approbation of the wise, as all terrestrial joy is short, and can yield no more than a passing consolation. (Worthington)

Why. Hebrew, "What doth that?" Septuagint, "Why dost thou so?" Immoderate laughter is a sign of folly, Ecclesiasticus xxi. 23. (Calmet) ---

"Even spiritual joy is a temptation." (St. Jerome)

Wine, and to lead a temperate life. (Calmet) ---

Protestants, "to give myself unto wine, (yet acquainting mine heart with wisdom) and to lay hold on folly," &c. (Haydock) ---

I wished to indulge myself in pleasure, yet so as not to lose the reputation of wisdom, chap. v. 9. (Haydock)

Works; palaces, towns, and particularly the temple. Many, like Solomon, will refrain from wine, and still yield to other excesses.

Orchards. Hebrew, "paradises," in which fruit-trees were planted. (Calmet)

Family of slaves, "born in my house," (Protestants) distinct from those whom I got for money. (Haydock) ---

There were generally procured from foreign nations, as the Hebrews obtained their liberty on the sabbatic year. ---

Sheep. David had the like; but Solomon had also horses, 3 Kings x. 21.

Silver, which became, in consequence, of little value. ---

Singing. At the court of Persia, people sung all night, and during the feasts. (Atheneus xii., and 14.) ---

Cups and vessels; (Aquila and Symmachus) or, "men and women to," &c., (Septuagint) or, "a field and fields;" (Calmet) or, Protestants, " as musical instruments, and that of all sorts." Hebrew shidda beshiddoth. (Haydock)

Wisdom, not that which was supernatural, and could not be found amid such delights, ver. 3., and James iii. 17. I knew that all this was vanity. (Calmet) Video meliora proboque,

Deteriora sequor. (Ovid) (Haydock)

Labour. Hebrew, "and this was my portion of all my labour." I perceived that I could not thus obtain content. (Calmet) ---

"Thou (O God) hast made us for thyself, and our hearts are restless till they repose in thee." (St. Augustine, Confessions i. 1.) (Menochius) ---

Aurelius makes the same confession as Solomon, respecting the insatiable nature of his own heart, and the emptiness of pleasure, &c.

What. Hebrew, "For what man shall come after the king?" Septuagint, "after counsel?" Many other versions may be given of this obscure text. Solomon stopt at human wisdom, without consulting the divine; or he asks who shall have greater facility to acquire knowledge than himself, or equal his works? (Calmet) ---

Man's wisdom compared with God's is contemptible; though it be preferable to folly. (Menochius)

Darkness and ignorance. He knows not whither he is going, Proverbs iv. 19., and xvii. 24. Wisdom is to be preferred before wealth, &c. (Calmet) ---

Consideration directs a person to do good. ---

Alike. Thus worldlings speak, who reflect not on the life to come. (Worthington) ---

In many respects all resemble one another, though their sentence be very different. (Menochius)

Vanity. This inference was false, (ver. 16.) or my labouring for wisdom was to no purpose. (Calmet) ---

Septuagint, "I then spoke more in my heart, (for the fool speaks out of his abundance) since this also is vanity." (Haydock)

Unlearned. He answers, (Jansenius) or rather continues the objections. (Geier) (Calmet)

Life. Hebrew, "I hated life," as all is attended with anxiety, Romans vii. 24.

Solicitous. We naturally desire to have our plans perfected. Solomon had, perhaps, a presentiment of Roboam's misconduct, Ecclesiasticus xlvii. 27.

Off, in a sort of despair; suggested by worldly wisdom. Religion alone can impart steady principles. (Calmet) ---

Protestants, "I went about, to cause my heart to despair of all the labour which I took under the sun;" in the transactions of the world. (Haydock)

Wisdom. The writings of the wise are often perverted by perverse heretics. (St. Jerome) ---

Idle heirs dissipate the possessions, which had been accumulated with such industry. (Calmet) ---

Riches tend to encourage the profligacy of the heir. (Menochius)

Drink, using with moderation the things which we have acquired, rather than to be solicitous for more, (Worthington) ---

which may fall into the hands of an idle heir, who is appointed by God, ver. 26. This may also be the plea of libertines, (Calmet) who would use freely what he has given. (St. Augustine, contra Jul. iv. 3.)

Pleased God, though he may not be his relation, Proverbs xxvi. 16., and Job xiii. 22. (Calmet)

I said in mine heart,.... He communed with his heart, he thought and reasoned within himself, and came to this resolution in his own mind; that since he could not find happiness in natural wisdom and knowledge, he would seek for it elsewhere, even in pleasure; in which, he observed, some men placed their happiness; or, however, sought for it there: or, "I said to my heart", as the Syriac version;

Go to now; or, "go, I pray thee" ^u listen to what I am about to say, and pursue the track I shall now point out to thee;

I will prove thee with mirth; with those things which will cause mirth, joy, and pleasure; and try whether any happiness can be enjoyed this way, since it could not be had in wisdom and knowledge. Jarchi and Aben Ezra render it, "I will mingle", wine with water, or with spices; or, "I will pour out", wine in plenty to drink of, "with joy", and to promote mirth: but the Targum, Septuagint, Syriac, and Arabic versions, interpret it as we do, and which sense Aben Ezra makes mention of;

therefore enjoy pleasure; which man is naturally a lover of; he was so in his state of innocency, and this was the bait that was laid for him, and by which he was drawn into sin; and now he loves, lives in, and serves sinful pleasures; which are rather imaginary than real, and last but for a season, and end in bitterness: but such sordid lusts and pleasures are not here meant; Solomon was too wise and good a man to give into these, as the "summum bonum"; or ever to think there could be any happiness in them, or even to make a trial of them for that purpose: not criminal pleasures, or an impure, sottish, and epicurean life, are here intended; but manly, rational, and lawful pleasures, for no other are mentioned in the detail of particulars following; and, in the pursuit of the whole, he was guided and governed by his wisdom, and that remained in him, Ecc 2:3. It may be rendered, "therefore see good" ^w; look upon all the good, pleasant, and delectable things of life; and enjoy them in such a manner as, if possible, happiness may be attained in them;

and, behold, this also is vanity; it will be found, by making the experiment, that there is no solid and substantial happiness in it, as it was by himself.

I said of laughter, it is mad,.... The risible faculty in man is given him for some usefulness; and when used in a moderate way, and kept within due bounds, is of service to him, and conduces to the health of his body, and the pleasure of his mind; but when used on every trivial occasion, and at every foolish thing that is said or done, and indulged to excess, it is mere madness, and makes a man look more like a madman and a fool than a wise man; it lasts but for a while, and the end of it is heaviness, Ecc 7:6. Or, "I said to laughter, thou art mad" ^x; and therefore will have nothing to do with thee in the excessive and criminal way, but shun thee, as one would do a mad man: this therefore is not to be reckoned into the pleasure he bid his soul go to and enjoy;

and of mirth, what doth it? what good does do? of what profit and advantage is it to man? If the question is concerning innocent mirth, the answer may be given out of Pro 15:13; but if of carnal sinful mirth, there is no good arises from that to the body or mind; or any kind of happiness to be enjoyed that way, and therefore no trial is to be made of it. What the wise man proposed to make trial of, and did, follows in the next verses.

I sought in mine heart to give myself unto wine,.... Not in an immoderate way, so as to intoxicate himself with it, in which there can be no pleasure, nor any show of happiness; but in a moderate, yet liberal way, so as to be innocently cheerful and pleasant, and hereby try what good and happiness were to be possessed in this way. By "wine" is meant, not that only, but everything eatable and drinkable that is good; it signifies what is called good living, good eating and drinking: Solomon always lived well; was brought up as a prince, and, when he came to the throne, lived like a king; but being increased in riches, and willing to make trial of the good that was in all the creatures of God, to see if any happiness was in them; determines to keep a better table still, and resolved to have everything to eat or drink that could be had, cost what it will; of Solomon's daily provision for his household, see 1Ki 4:22; the Midrash interprets it, of the wine of the law. It may be rendered, "I sought in mine heart to draw out my flesh with wine", or "my body" ^y; to extend it, and make it fat and plump; which might be reduced to skin and bones, to a mere skeleton, through severe studies after wisdom and knowledge. The Targum is,

"I sought in my heart to draw my flesh into the house of the feast of wine;''

as if there was a reluctance in him to such a conduct; and that he as it were put a force upon himself, in order to make the experiment;

(yet acquainting mine heart with wisdom); or, "yet my heart led me in wisdom" ^z: he was guided and governed by wisdom in this research of happiness; he was upon his guard, that he did not go into any sinful extravagancies, or criminal excesses in eating and drinking;

and to lay hold on folly; that he might better know what folly was, and what was the folly of the sons of men to place their happiness in such things; or rather, he studiously sought to lay hold on folly, to restrain it, and himself from it, that it might not have the ascendant over him; so that he would not be able to form a right judgment whether there is any real happiness in this sort of pleasure, or not, he is, speaking of; for the epicure, the voluptuous person, is no judge of it;

till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life; where the "summum bonum", or chief happiness of man lies; and which he should endeavour to seek after and pursue, that he might enjoy it throughout the whole of his life, while in this world: and that he might still more fully know it, if possible, he did the following things.

I made me great works,.... He did not spend his time in trifling things, as Domitian ^a, in catching and killing flies; but in devising, designing, directing, and superintending great works of art and skill, becoming the grandeur of his state, and the greatness of his mind: the Midrash restrains it to his great throne of ivory, overlaid with gold, 1Ki 10:18, but it is a general expression, including all the great things he did, of which the following is a particular enumeration;

I builded me houses; among which must not be reckoned the house of God, though that was built by him, and in the first place; yet this was built, not for his own pleasure and grandeur, but for the worship and glory of God: but his own house and palace is chiefly meant, which was thirteen years in building; and the house of the forest in Lebanon, which perhaps was his country seat; with all other houses and offices, for his stores, for his servants, his horsemen, and chariots; see 1Ki 7:1; and in fine spacious buildings men take a great deal of pleasure, and promise themselves much happiness in dwelling in them, and in perpetuating their names to posterity by them; see Psa 49:11. The Targum is,

"I multiplied good works in Jerusalem; I builded me houses; the house of the sanctuary, to make atonement for Israel; the king's house of refreshment, and the conclave and porch; and the house of judgment, of hewn stones, where the wise men sit and do judgment; I made a throne of ivory for the royal seat;''

I planted me vineyards; perhaps those at Engedi were of his planting; however, he had one at Baalhamon, and no doubt in other places, Son 1:14; the Targum makes mention of one at Jabne, planted by him; these also add to the pleasure of human life; it is delightful to walk in them, to gather the fruit and drink of the wine of them; see Son 7:12.

I made me gardens and orchards,.... Of the king's garden, we read Jer 39:4. Adrichomius ^b makes mention of a royal garden in the suburbs of Jerusalem, fenced with walls; and was a paradise of fruit trees, herbs, spices, and flowers; abounded with all kind of fruit, exceeding pleasant and delightful to the senses: and, as Solomon was so great a botanist, and knew the nature and use of all kinds of trees and herbs, 1Ki 4:33; no doubt but he has a herbal garden, well stocked with everything of that kind, curious and useful; see 1Ki 21:2. Gardens are made for pleasure as well as profit; Adam, as soon as created, was put into a garden, to add to his natural pleasure and felicity, as well as for his employment, Gen 2:8; and the pleasure of walking in a garden, and partaking of the fruits of it, are alluded to by Solomon, Son 4:12;

and I planted trees in them of all kind of fruits; which, as before observed, he had thorough knowledge of, and many of which were brought him from foreign parts; and all served to make his gardens, orchards, parks, forests, and enclosures, very pleasant and delectable. The Targum adds,

"some for food, others for drink, and others for medicine.''

I made me pools of water,.... For cascades and water works to play in, as well as to keep and produce fish of all kinds: mention is made of the king's pools, Neh 2:14; the fish pools at Heshbon, by the gate of Bathrabbim, perhaps belonged to Solomon, Son 7:4; Little more than a league from Bethlehem are pools of water, which at this day are called the fish pools of Solomon; they are great reservatories cut in the rock, the one at the end of the other; the second being a little lower than the first, and the third than the second, and so communicate the water from one to another when they are full ^c; and of which Mr. Maundrell ^d gives the following account:

"They are about an hour and a quarter distant from Bethlehem, southward; they are three in number, lying in a row above each other, being so disposed, that the waters of the uppermost may descend into the second, and those of the second into the third; their figure is quadrangular; the breadth is the same in all, amounting to above ninety paces; in their length there is some difference between them, the first being about an hundred sixty paces long; the second, two hundred; the third, two hundred twenty; they are all lined with a wall, and plastered, and contain a great depth of water.''

And to these, he observes, together with the gardens adjoining, Solomon is supposed to allude, Ecc 2:5. There are to be seen, he says ^e, some remains of an old aqueduct, which anciently conveyed the waters from Solomon's pools to Jerusalem; this is said to be the genuine work of Solomon, and may well be allowed to be in reality what it is pretended for. So Rauwolff ^f says,

"beyond the tower of Ader, in another valley, not far from Bethlehem, they show still to this day a large orchard, full of citron, lemon, orange, pomegranate, and fig trees, and many others, which King Solomon did plant in his days; with ponds, canals, and other water works, very pleasantly prepared, as he saith himself, Ecc 2:5; this is still in our time full of good and fruitful trees, worthy to be seen for their sakes, and ditches there: wherefore I really believe it to be the same Josephus ^g makes mention of, called Ethan, about twelve mile from Jerusalem; where Solomon had pleasant gardens and water pools, to which he used to ride early in a morning.''

Mr. Maundrell ^h also makes mention of some cisterns, called Solomon's cisterns, at Roselayn, about an hour from the ruins of Tyre; of which there are three entire at this day; one about three hundred yards distant from the sea, the other two a little further up; and, according to tradition, they were made by that great king, in recompence to King Hiram, for supplying materials towards building the temple: but, as he observes, these, though ancient, could not be built before the time of Alexander; since the aqueduct, which conveys the water from hence to Tyre, is carried over the neck of land, by which he joined the city to the continent. Jarchi interprets these pools in this text of places to keep fish alive in, and so the Midrash understands by them fish pools; though they seem to be canals made in the gardens, orchards, and parks;

to water therewith the wood that bringeth forth trees; the young nurseries, which in time grew up to large fruit bearing trees; which, being numerous and thick, looked like a wood or forest, as the word is; and which canals and nurseries both added greatly to the delight and pleasure of those places. In this manner the Indians water their gardens; who commonly have in them a great pit, or kind of fish pool, which is full of rain water; and just by it there is a basin of brick, raised about two feet higher than the ground: when therefore they have a mind to water the garden, it is filled with water from the fish pool, or pit; which, through a hole that is at the bottom, falls into a canal, that is divided into many branches, proportionable in size to their distance from the basin, and carries the water to the foot of each tree, and to each plot of herbs; and when the gardeners think they are watered enough, they stop up, or turn aside, the canals with clods of earth ⁱ. The beauty of a plant, or tree, is thus described by Aelianus ^k;

"branches generous, leaves thick, stem or trunk firm and stable, roots deep; winds shaking it; a large shadow cast from it; changing with the seasons of the year; and water, partly brought through canals, and partly coming from heaven, to water and nourish it; and such beautiful, well watered, and flourishing trees, contribute much to the pleasure of gardens.''

I got me servants and maidens,.... Menservants, and maidservants; the Targum adds,

"of the children of Ham, and of the rest of the strange people;''

these were such as he hired, or bought with his money;

and had servants born in my house; and these were all employed by him; either as his retinue and equipage, his attendants and bodyguards; or to take care of his household, his gardens, and pools; or for his horses and chariots, and for various offices; see 1Ki 4:26, Ezr 2:58. Villalpandus computes the number of his servants to be forty eight thousand; if there were any pleasure and happiness in such a numerous attendance, Solomon had it;

also I had great possessions of great and small cattle above all that were in Jerusalem before me; oxen, cows, horses, asses, camels, mules, &c. also sheep and goats; which, as they were profitable, so it was pleasant to see them grazing on the hills and valleys, in the fields, mountains, and meadows.

I gathered me also silver and gold,.... In great quantities: the weight of gold which came to him in one year was six hundred threescore and six talents; see 1Ki 9:14;

and the peculiar treasure of kings and of the provinces; whatsoever was valuable and precious, such as is laid up in the cabinets of kings, as jewels and precious stones; and everything rare and curious, to be found in all provinces of the earth, or which were brought from thence as presents to him; the Targum is,

"and the treasures of kings and provinces, given to me for tribute:''

wherefore, if any pleasure arises from these things, as do to the virtuosi, Solomon enjoyed it. Moreover, among the treasures of kings were precious garments of various sorts, as were in the treasury of Ahasuerus ^l; and when Alexander took Shushan, he found in the king's treasures, of Hermionic purple, to the value of five thousand talents, which had been laid up there almost two hundred years ^m; and to such treasure Christ alludes, Mat 6:19;

I got me men singers and women singers; the harmony and music of whose voices greatly delight; see 2Sa 19:35; the Targum interprets it both of instruments of music for the Levites to use in the temple, and of singing men and women at a feast: and such persons were employed among other nations ⁿ, on such occasions, to entertain their guests; and are called the ornaments of feasts ^o; as were also "choraules", or pipers ^p;

and the delights of the sons of men; as musical instruments, and that of all sorts; such as David his father invented; and to which he might add more, and indeed got all that were to be obtained; see Amo 6:5. The two last words, rendered "musical instruments, of all sorts", are differently interpreted; the Targum interprets them of hot waters and baths, having pipes to let out hot water and cold; Aben Ezra, of women taken captive; Jarchi, of chariots and covered wagons; the Septuagint, Syriac, and Arabic versions, of cup bearers, men, and women, that pour out wine and serve it; and the Vulgate Latin version, of cups and pots, to pour out wine. It seems best to understand it of musical instruments, or of musical compositions ^q; sung either with a single voice, or in concert; which, according to Bochart ^r, were called "sidoth", from Sido, a Phoenician woman of great note, the inventor of them or rather from giving unequal sounds, which, by their grateful mixture and temperament, broke and destroyed ^s one another.

So I was great,.... Became famous for the great works wrought by him before mentioned;

and increased more than all that were before me in Jerusalem; the Targum adds, "in riches"; but it seems rather to respect his fame and glory among men; though in general it may include his increase of wealth, power, and honour, and everything that contributed to his external happiness;

also my wisdom remained with me; the Targum adds, "and it helped me"; which he exercised and showed in the government of his kingdom, in the conduct of his family, in his personal deportment and behaviour; amidst all his pleasures, he did not neglect the study of natural knowledge, nor give himself up to sordid and sinful lusts; and so was a better judge of pleasure, whether true happiness consisted in it or not.

And whatsoever mine eyes desired I kept not from them,.... Though this sense is only mentioned, all are designed; he denied himself of nothing that was agreeable to him, that was pleasing to the eye, to the ear, to the taste, or any other sense; he indulged himself in everything, observing a proper decorum, and keeping himself within the due bounds of sobriety and good sense;

I withheld not my heart from any joy: the Targum says, "from all joy of the law"; but it is to be understood of natural pleasure, and of the gratifications of the senses in a wise and moderate manner;

for my heart rejoiced in all my labours; he took all the pleasure that could be taken in the works he wrought for that purpose before enumerated;

and this was my portion of all my labour; pleasure was what he aimed at, and that he enjoyed; this was the fruit and issue of all his laborious works; the part allotted him, the inheritance he possessed, and the thing he sought after.

Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do,.... He had looked at them, and on them, over and over again, and had taken pleasure therein; but now he sits down and enters into a serious consideration of them, what prodigious expenses he had been at; what care and thought, what toil and labour of mind, he had taken in contriving, designing, and bringing these works to perfection; what pleasure and delight he had found in them, and what happiness upon the whole arose from them: he now passes his judgment, and gives his sentiments concerning these things, having had it in his power to make himself master of everything delightful, which he did; was a competent judge, and thoroughly qualified to give a just estimate of matters; and it is as follows;

and, behold, all was vanity and vexation of spirit; nothing solid and substantial in the whole; no true pleasure and real joy, and no satisfaction or happiness in that pleasure; these pleasing things perished with the using, and the pleasure of them faded and died in the enjoyment of them; and instead of yielding solid delight, only proved vexations, because the pleasure was so soon over, and left a thirst for more, and what was not to be had; at most and best, only the outward senses were fed, the mind not at all improved, nor the heart made better, and much less contented; it was only pleasing the fancy and imagination, and feeding on wind;

and there was no profit under the sun; by those things; to improve and satisfy the mind of man, to raise him to true happiness, to be of any service to him in the hour of death, or fit him for an eternal world. Alshech interprets the labour mentioned in this text of the labour of the law, which brings no reward to a man in this world.

And I turned myself to behold wisdom, and madness, and folly,.... Being disappointed in his pursuit of pleasure, and not finding satisfaction and happiness in that, he turns from it, and reassumes his study of natural wisdom and knowledge, to make a fresh trial, and see whether there might be some things he had overlooked in his former inquiries; and whether upon a revise of what he had looked into he might not find more satisfaction than before; being convinced however that the pursuit of pleasure was less satisfying than the study of wisdom, and therefore relinquished the one for the sake of the other: and in order, if possible, to gain more satisfaction in this point, he determined to look more narrowly, and penetrate into the secrets of wisdom, and find out the nature of it, and examine its contraries; that by setting them in a contrast, and comparing them together, he might be the better able to form a judgment of them. Jarchi interprets "wisdom" of the law, and "madness" and "folly" of the punishment of transgression. Alshech also by "wisdom" understands the wisdom of the law, and by madness external wisdom, or the knowledge of outward things. But Aben Ezra understands by "madness" wine, with which men being intoxicated become mad; and by "folly" building houses, and getting riches;

for what can the man do that cometh after the king? meaning himself; what can a man do that comes after such a king as he was, who had such natural parts to search into and acquire all sorts of knowledge; who was possessed of such immense riches, that he could procure everything that was necessary to assist him in his pursuit of knowledge; and who wanted not industry, diligence, and application, and who succeeded above any before or after him? wherefore what can any common man do, or anyone that comes after such a person, and succeeds him in his studies, and treads in his steps, and follows his example and plan, what can he do more than is done already? or can he expect to outdo such a prince, or find out that which he could not? nay, it is as if he should say, it is not only a vain thing for another man to come after me in the search of knowledge, in hopes of finding more than I have done; but it is a fruitless attempt in me to take up this affair again; for, after all that I have done, what can I do more? so that these words are not a reason for his pursuit of wisdom, but a correction of himself for it; I think the words may be rendered, "but what can that man do that comes after the king?" so the particle is sometimes used ^t; meaning himself, or his successor, or any other person; since it was only going over the same thing again, running round the circle of knowledge again, without any new improvement, or fresh satisfaction, according to the following answer;

even that which hath been already done; it is only doing the same thing over again. The Targum and Jarchi interpret it of the vain attempt of a man to supplicate a king after a decree is passed and executed. The Midrash by the king understands God himself, and interprets it of the folly of men not being content with their condition, or as made by him. So Gussetius renders it, "who made him" ^u; that is, the king; even God, the three divine Persons, Father, Son, and Spirit; the word being plural.

Then I sat that wisdom excelleth folly,.... However, this upon a review of things he could not but own, that natural wisdom and knowledge, though there was no true happiness and satisfaction in them, yet they greatly exceeded folly and madness;

as far as light excelleth darkness; as the light of the day the darkness of the night; the one is pleasant and delightful, the other very uncomfortable; the one useful to direct in walking, the other very unsafe to walk in: light sometimes signifies joy and prosperity, and darkness adversity; the one is used to express the light of grace, and the other the darkness of sin and ignorance; now as the natural light exceeds darkness, and prosperity exceeds adversity and calamities, and a state of grace exceeds a state of sin and wickedness, so wisdom exceeds folly.

The wise man's eyes are in his head,.... And so are the eyes of every man; but the sense is, he makes use of them, he looks about him, and walks circumspectly; he takes heed to his goings, he foresees the evil, and avoids it; or the danger he is exposed unto, and guards against it. Some understand it, in a more spiritual and evangelical sense, of Christ, who is the head of the body the church, and of every true believer; of everyone that is wise unto salvation, whose eyes are on him alone for righteousness, salvation, and eternal life; or on whom Christ's eyes are; who is said to have seven eyes, with which he guides, guards, and protects his people;

but the fool walketh in darkness; his eyes are to the ends of the earth; he walks incautiously, without any circumspection or guard; he knows not where he is, nor where he is going, nor where he shall set his foot next, nor at what he may stumble; wherefore a wise man is to be preferred to a fool, as wisdom is to folly. The Midrash interprets the wise man of Abraham, and the fool of Nimrod;

and I myself perceived also that one event happeneth to them all; the wise man and the fool; or, "but I myself perceived" ^w, &c. though it is allowed that a wise man is better than a fool; yet this also must be owned, which Solomon's experience proved, and every man's does, that the same things befall wise men and fools; they are liable to the same diseases of body, and disasters of life; to poverty and distress, to loss of estate, children, and friends, and to death itself.

Then said I in my heart, as it happeneth to the fool, so it happeneth even to me,.... The wisest of kings, and the wisest of men; that is, he looked over things in his mind, and considered what had befallen him, or what were his present circumstances, or what would be his case, especially at death; and said within himself, the same things happen to me, who have attained to the highest pitch of wisdom, as to the most errant fool; and therefore no true happiness can be in this sort of wisdom. The Targum paraphrases it thus,

"as it happened to Saul the son of Kish, the king who turned aside perversely, and kept not the commandment he received concerning Amalek, and his kingdom was taken from him; so shall it happen to me;''

and why was I then more wise? the Targum adds, than he, or than any other man, or even than a fool; why have I took so much pains to get wisdom? what am I the better for it? what happiness is there in it, seeing it gives me no advantage, preference, and excellency to a fool; or secures me from the events that befall me?

Then I said in my heart, that this also is vanity; this worldly wisdom has nothing solid and substantial in it, as well as pleasure; and it is a vain thing to seek happiness in it, since this is the case, that the events are the same to men that have it, as to one that has it not.

For there is no remembrance of the wise more than of the fool for ever,.... The Targum interprets it, in the world to come; but even in this world the remembrance of a wise man, any more than of a fool, does not always last; a wise man may not only be caressed in life, but may be remembered after death for a while; the fame of him may continue for a little time, and his works and writings may be applauded; but by and by rises up another genius brighter than he, or at least is so thought, and outshines him; and then his fame is obscured, his writings are neglected and despised, and he and his works buried in oblivion; and this is the common course of things. This shows that Solomon is speaking of natural wisdom, and of man's being wise with respect to that; and his remembrance on that account; otherwise such who are truly good and wise, their memory is blessed; they are had in everlasting remembrance, and shall never be forgotten in this world, nor in that to come, when the memory of the wicked shall rot; whose names are only written in the dust Jer 17:13, and not in the Lamb's book of life;

seeing that which now is, in the days to come shall all be forgotten: what now is in the esteem of men, and highly applauded by them; what is in the mouths of men, and in their minds and memories, before long, future time, after the death of a man, as the Targum, or in some time after, will be thought of no more, and be as if it never had been, or as if there never had been such men in the world. Many wise men have been in the world, whose names are now unknown, and some their names only are known, and their works are lost; and others whose works remain, yet in no esteem: this is to be understood in general, and for the most part; otherwise there may be some few exceptions to this general observation.

And how dieth the wise man? as the fool; they are both liable to death; it is appointed for men, rinse or unwise, learned or unlearned, to die, and both do die; wisdom cannot secure a man from dying; and then wise and fools are reduced to the same condition and circumstances; all a man's learning, knowledge, and wisdom, cease when he dies, and he is just as another man is; in that day all his learned thoughts perish, and he is upon a level with the fool. Solomon, the wisest of men, died as others; a full proof of his own observation, and which his father made before him, Psa 49:10. But this is not true of one that is spiritually wise, or wise unto salvation; the death of a righteous man is different from the death of a wicked man; both die, yet not alike, not in like manner; the good man dies in Christ, he dies in faith, has hope in his death, and rises again to eternal life. The Targum is,

"and how shall the children of men say, that the end of the righteous is as the end of the wicked?''

Therefore I hated life,.... Not strictly and simply understood, since life is the gift of God; and a great blessing it is, more than raiment, and so dear to a man, that he will give all he has for it: but comparatively, in comparison of the lovingkindness of God, which is better than life; or in comparison of eternal life, which a good man desires to depart from this world, for the sake of enjoying it. The sense seems to be this, that since the case of wise men and fools was equal, he had the less love for life, the less regard to it, the less desire to continue in it; no solid happiness being to be enjoyed in anything under the sun: though some think that he was even weary of life, impatient of it, as Job, Jonah, and others have been. The Targum is,

"I hate all evil life:''

Alshech interprets it of the good things of this world, which were the cause of hurt unto him; and Aben Ezra understands, by life, living persons;

because the work that is wrought under the sun is grievous unto me; which was either wrought by himself; particularly his hard studies, and eager pursuits after knowledge and wisdom, which were a weariness to his flesh; or which were done by others, especially evil ones: so the Targum,

"for evil to me is an evil work, which is done by the children of men under the sun in this world;''

for all is vanity and vexation of spirit; See Gill on Ecc 1:14.

Yea, I hated all my labour which I had taken under the sun,.... The great works he made, the houses he built; the vineyards, gardens, and orchards he planted, &c. what he got by his labour, his riches and wealth; and what he also got, not by the labour of his hands, but of his mind. Some understand this of the books he wrote; which were a weariness to his body, and fatigue to his mind; and which he might fear some persons would make an ill use of: Aben Ezra interprets it of his labour in this book. All which he had no great regard unto, since it was to be left to another;

because I should leave it unto the man that shall be after me; because he could not enjoy the fruits of his labour himself, at least but a very short time: but must be obliged to leave all to another, his possessions, estates, riches, and treasure; which a man cannot carry with him when he dies, but must leave all behind him, to his heirs and successors ^x. The Targum is,

"because I shall leave it to Rehoboam my son, who shall come after me; and Jeroboam his servant shall come and take ten tribes out of his hands, and possess half the kingdom.''

And who knoweth whether he shall be a wise man or a fool?.... The king that should be after him, as the Targum, that should be his successor and heir; and so whether he would make a good or bad use of what was left; whether he would keep and improve it, or squander it away; suggesting, that could he be sure he would be a wise man that should come into his labours, it would be some satisfaction to him that he had laboured, and such a man should have the benefit of it; but as it was a precarious thing what he would be, he could take no pleasure in reviewing his labours he was about to leave. Some think that Solomon here gives a hint of the suspicion he had, that his son Rehoboam, his successor and heir, would turn out a foolish man, as he did;

yet shall he have rule over all my labour wherein I have laboured, and wherein I have showed myself wise, under the sun; be he what he will, all will come into his hands; and he will have the power of disposing of all at his pleasure; not only of enjoying it, but of changing and altering things; and perhaps greatly for the worse, if he does not entirely destroy what has been wrought with so much care and industry, toil and labour, wisdom and prudence; the thought of all which was afflicting and distressing: and therefore he adds,

This is also vanity; and shows there is no happiness in all that a man does, has, or enjoys; and this circumstance, before related, adds to his vexation and unhappiness.

Therefore I went about to cause my heart to despair,.... Of ever finding happiness in anything here below. He "turned about" ^y, as the word signifies dropped his severe studies of wisdom, and his eager pursuits of pleasure; and desisted from those toilsome works, in which he had employed himself; and went from one thing to another, and settled and stuck at nothing, on purpose to relax his mind, as the Syriac version renders it; to divest it of all anxious thought and care, and call it off from its vain and fruitless undertakings; and be no more concerned about or thoughtful

of all the labour which I took under the sun; and what will be the consequence and issue of it; but quietly leave all to an all wise disposing Providence; and not seek for happiness in anything under the sun, but in those things that are above it; not in this world, but in the world to come.

For there is a man whose labour is in wisdom, and in knowledge, and in equity,.... Who does all he does, in natural, civil, and religious things, in the state, in his family, and the world, and whatsoever business he is engaged, in the wisest and best manner, with the utmost honesty and integrity, according to all the rules of wisdom and knowledge, and of justice and equity; meaning himself; the Midrash interprets this of God;

yet to a man that hath not laboured therein shall he leave it for his portion; to his son, heir, and successor; who never took any pains, or joined with him, in acquiring the least part of it; and yet all comes into his hands, as his possession and inheritance: the Targum interprets this of a man that dies without children; and so others ^z understand it of his leaving his substance to strangers, and not to his children.

This also is vanity, and a great evil; not anything sinful and criminal, but vexatious and distressing.

For what hath man of all his labour, and of the vexation of his heart?.... What profit has he by it, when there is so much vexation in it, both in getting it, and in the thought of leaving it to others? What advantage is it to him, when it is all acquired for and possessed by another; and especially of what use is it to him after his death? Even of all

wherein he hath laboured under the sun? the Targum adds, "in this world"; though he has been labouring all his days, yet there is not one thing he has got by his labour that is of any real advantage to him, or can yield him any solid comfort and satisfaction, or bring him true happiness, or lead him to it.

For all his days are sorrows, and his travail grief,.... All his days are full of sorrows, of a variety of them; and all his affairs and transactions of life are attended with grief and trouble; not only the days of old age are evil ones, in which he can take no pleasure; or those times which exceed the common age of man, when he is got to fourscore years or more, and when his strength is labour and sorrow; but even all his days, be they fewer or more, from his youth upward, are all evil and full of trouble, Gen 47:9;

yea, his heart taketh not rest in the night; which is appointed for rest and ease; and when laid down on his bed for it, as the word signifies; yet, either through an eager desire of getting wealth, or through anxious and distressing cares for the keeping it when gotten, he cannot sleep quietly and comfortably, his carking cares and anxious thoughts keep him waking; or, if he sleeps, his mind is distressed with dreams and frightful apprehensions of things, so that his sleep is not sweet and refreshing to him.

This is also vanity; or one of the vanities which belong to human life.

There is nothing better for a man than that he should eat and drink,.... Not in an immoderate and voluptuous manner, like the epicure and the atheist, that disbelieve a future state and the resurrection of the dead, and give up themselves to all sinful and sensual gratifications; but in a moderate way, enjoying in a cheerful and comfortable manner the good creatures of God, which he has given; being contented with them, thankful for them, and looking upon them as the blessings of divine goodness, and as flowing from the love of God to him; and thus freely using, and yet not abusing them. Some render it, "it is not good for a man to eat" ^a, &c. immoderately and to excess, and to place his happiness in it: or, "there is no good with man" ^b; it is not in the power of man to use the creatures aright. Jarchi renders it by way of interrogation, "is it not good?" which comes to the same sense with ours, and so the Vulgate Latin version;

and that he should make his soul enjoy good in his labour; not leave off labouring; nor eat and drink what he has not laboured for, or what is the fruit of other men's labour; but what is the effect of his own, and in which he continues; and this is the way to go on in it with cheerfulness, when he enjoys the good, and reaps the benefit and advantage of it; which is certainly preferable to a laying up his substance, and leaving it to he knows not who.

This also I saw, that it was from the hand of God; not only the riches a man possesses, but the enjoyment of them, or a heart to make use of them; see Ecc 5:18. The Midrash interprets this eating and drinking, of the law and good works: and the Targum explains it, causing the soul to enjoy the good of doing the commandments, and walking in right ways; and observes, that a man that prospers in this world, it is from the hand of the Lord, and is what is decreed to be concerning him.

For who can eat?.... Who should eat, but such a man that has laboured for it? or, who has a power to eat, that is, cheerfully, comfortably, and freely to enjoy the good things of life he is possessed of, unless it be given him of God? see Ecc 6:1;

or who else can hasten hereunto more than I? the word "chush", in Rabbinical language, is used of the five senses, seeing, hearing, feeling, smelling, and tasting: and R. Elias says ^c, there are some that so interpret it here, "who has his sense better than I?" a quicker sense, particularly of smelling and tasting what be eats, in which lies much of the pleasure of eating; and this is of God; which interpretation is not to be despised. Or, "who can prepare?" according to the Arabic sense of the word ^d; that is, a better table than I? No man had a greater affluence of good things than Solomon, or had a greater variety of eatables and drinkables; or had it in the power of his hands to live well, and cause his soul to enjoy good; or was more desirous to partake of pleasure, and hasten more to make the experiment of it in a proper manner; and yet he found, that a heart to do this was from the Lord; that this was a gift of his; and that though he abounded in the blessings of life, yet if God had not given him a heart to use them, he never should have really enjoyed them.

For God giveth to a man that is good in his sight,.... No man is of himself good, or naturally so, but evil, very evil, as all the descendants of Adam are; there are some that are good in their own eyes, and in the sight of others, and yet not truly good; they are only really good, who are so in the sight of God, who sees the heart, and knows what is in man; they are such who are made good by his efficacious grace; who are inwardly, and not merely outwardly so; who are good at heart, or who have good hearts, clean hearts, new and right spirits created in them; who have a good work of grace upon their hearts, and the several graces of the Spirit implanted there; who have the good Spirit of God in them, in whose heart Christ dwells by faith; and who have the good word of Christ dwelling in them, and have a good treasure of rich experience of the grace of God; and who, in one word, are born again, renewed in the spirit of their minds, and live by faith on Jesus Christ. The phrase is rendered, "whoso pleaseth God", Ecc 7:26; and he is one that is accepted with God in Christ, his beloved Son, in whom he is well pleased; who is clothed with his righteousness, made comely through his comeliness, and so is irreprovable in his sight; and who by faith looks to and lays hold on this righteousness, and does all he does in the exercise of faith, without which it is impossible to please God. To such a man God gives

wisdom, and knowledge, and joy; wisdom to acquire knowledge, to keep, use, and improve it; and joy, to be cheerful and thankful for the good things of life: or rather this may design, not natural wisdom, but spiritual wisdom, wisdom in the hidden part, so as to be wise unto salvation, and to walk wisely and circumspectly, a good man's steps being ordered by the Lord; and knowledge of God in Christ, and of Christ, and of the things of the Gospel, and which relate to eternal life; and so spiritual joy, joy and peace in believing, in the presence of God, and communion with him; joy in Christ, and in hope of the glory of God, even joy unspeakable, and full of glory; all which, more or less, at one time or another, God gives to those who are truly good; and which is not to be found in worldly wisdom, pleasure, riches, power, and authority: the Targum is,

"to the man, whose works are right before God, he gives wisdom and knowledge in this world, and joy with the righteous in the world to come;''

but to the sinner he giveth travail, to gather and to heap up; to gather mammon, and to heap up a large possession, as the Targum; to gather together a great deal of riches, but without wisdom and knowledge to use them, without any proper enjoyment of them, or pleasure in them; all he has is a deal of trouble and care to get riches, without any comfort in them, and he has them not for his own use: the Midrash illustrates this of the good man and sinner, by the instances of Abraham and Nimrod, of Isaac and Abimelech, of Jacob and Laban, of the Israelites and Canaanites, of Hezekiah and Sennacherib, and of Mordecai and Haman. But

that he may give to him that is good before God; so it is ordered by divine Providence sometimes, that all that a wicked man has been labouring for all his days should come into the hands of such who are truly good men, and will make a right use of what is communicated to them.

This also is vanity, and vexation of spirit; not to the good man, but to the wicked man: so the Targum,

"it is vanity to the sinner, a breaking of spirit;''

it grieves him that such a man should have what he has been labouring for; or it would, if he knew it.

¹ tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ’amarti ’ani bÿlibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).

² tn The Hebrew verb לְכָה (lÿkhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9-10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.

³ tn Or “test.” The cohortative אֲנַסְּכָה (’anassÿkhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (lada’at, “to ascertain”; Deut 8:2).

⁴ tn Heb “I will test you with pleasure.” The term שִׂמְחַה (simkhah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between שִׂמְחַה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.

sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1-3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.

⁵ tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ’anassÿkhah, “I will test you”) followed by vav + imperative (וּרְאֵה, urÿ’eh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157–1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5).

⁶ sn The phrase “to see what is good” (רָאָה, ra’ah, “to see” + טוֹב, tov, “good”) is repeated twice in 2:1-3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind.

⁷ tn The particle וְהִנֵּה (vÿhinneh, literally “Behold!”) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. הִנֵּה 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. הִנֵּה c). This is an example of the heterosis of the deictic particle (“Behold!”) for a verb of perception (“I found”). See E. W. Bullinger, Figures of Speech, 510-34.

⁸ tn This use of הֶבֶל (hevel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210–11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (mÿholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c.

¹ tn Heb “laughter.” The term שְׂחוֹק (sÿkhoq, “laughter”) has a fourfold range of meanings: (1) “joyful laughter” (Ps 126:2; Prov 14:13; Job 8:21); (2) “frivolous laughter, merrymaking” (Eccl 2:2; 7:3, 6); (3) “pleasure, sport” (Prov 10:23; Eccl 10:19); and (4) “derision, mockery, laughingstock” (Jer 20:7; 48:26, 27, 39; Job 12:4; Lam 3:14). See HALOT 1315 s.v שְׂחוֹק; BDB 966 s.v. שְׂחֹק. In Ecclesiastes, שְׂחוֹק is always used in contexts of self-indulgent banqueting, drinking, frivolous partying and merrymaking (Eccl 2:2; 7:3, 6; 10:19). It is distinct from “healthy” joy and laughter (Ps 126:2; Job 8:21). The connotation of “frivolous merrymaking” fits this context best.

² tn The term שִׂמְחָה (simkhah, “pleasure”) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between שִׂמְחָה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”) in 2:2 suggests that the pejorative sense is in view here.

³ tn Heb “What does it accomplish?” The rhetorical question “What does it accomplish?” expects a negative answer: “It accomplishes nothing!” (see E. W. Bullinger, Figures of Speech, 949–51). See, e.g., Gen 1:19; 18:14, 17; Deut 7:17; 1 Sam 2:25; Job 40:2; Pss 56:7[8]; 90:11; 94:16; 106:2; Eccl 3:21.

¹ 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).”

sn As the repetition of the term לֵב (lev, “heart” or “mind”) indicates (2:1, 3), this experiment appears to have been only an intellectual exercise or a cognitive reflection: “I said to myself (Heb “in my heart [or “mind”],” 2:1); “I explored with my mind (Heb “heart,” 2:3a); and “my mind (Heb “heart”) guiding me with wisdom” (2:3b). Qoheleth himself did not indulge in drunkenness; but he contemplated the value of self-indulgence in his mind.

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

³ 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).

⁴ 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.”

⁵ tn The phrase “all the while” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁶ tn The word “me” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁷ 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.

⁸ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁹ 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.

¹⁰ 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.

¹¹ 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).

¹² tn Heb “the sons of man.”

¹³ tn Heb “under the heavens.”

¹⁴ 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).

¹ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

² sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

¹ tn Heb “made.”

² tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

³ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”

¹ tn Heb “to water from them a grove” (or “forest).

¹ tn The phrase “sons of a house” (בְנֵי בַיִת, vÿne vayit) appears to be parallel to “a son of my house” (בֶן־בֵּיתִי, ven-beti) which refers to a person born into slavery from male and female servants in the master’s possession, e.g., Eleazar of Damascus (Gen 15:3). The phrase appears to denote children born from male and female slaves already in his possession, that is, “homeborn slaves” (NASB) or “other slaves who were born in my house” (NIV). Apparently confusing the sense of the phrase with the referent of the phrase in Gen 15:3, NJPS erroneously suggests “stewards” in Eccl 2:7.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹ tn The term סְגֻלָּה (sÿgullah) denotes “personal property” (HALOT 742 s.v. סְגֻלָּה 1) or “valued property, personal treasure” (BDB 688 s.v. סְגֻלָּה 2). Elsewhere, it refers to a king’s silver and gold (1 Chr 27:3). It is related to Akkadian sug/kullu “flock” (AHw 2:1053-54) and sikiltu “private property [belonging to the king]” (AHw 2:1041). The term refers to the personal, private and valued possessions of kings, which do not pass into the hands of the state.

² tn Heb “of kings and provinces.” This personal treasure was taken as tribute from other kings and governors. See T. Longman III, Ecclesiastes (NICOT), 92.

³ tn Heb “and sensual delights of the sons of man.” The noun תַּעֲנוּג (ta’anug) has a three-fold range of meanings: (1) “luxury; comfort” (Mic 2:9; Prov 19:10; Sir 6:28; 11:27; 14:16; 37:29; 41:1); (2) “pleasure; delight” of sexual love (Song 7:7); and (3) “daintiness; feminine” (Mic 1:16); see HALOT 1769 s.v. תַּעֲנוּג; BDB 772 s.v. תַּעֲנוּג. The related adjective עָנֹג (’anog, “pampered; dainty”) is used to describe a pampered woman (Deut 28:56), to personify Babylon as a delicate woman (Isa 47:1), and to ridicule delicate men (Deut 28:54); see HALOT 851 s.v. עָֹנֹג; BDB 772 עָנֹג. It is related to the noun עֹנֶג (’oneg, “pleasure; exquisite delight; daintiness”; see HALOT 851 s.v. עֹנֶג; BDB 772 s.v. עֹנֶג) and the verb עָנֹג which means “to be soft; to be delicate” and “pleasurable” (Pual) and “to pamper oneself” and “to take delight or pleasure in” (HALOT 851 s.v. ענג; BDB 772 s.v. עָנֹג). The root ענג is paralleled with רֹךְ (rokh, Deut 28:56), רַךְ (rakh, Deut 28:54), and רַכָּה (rakkah, Deut 28:56) with the meanings “delicate; soft; tender; weak; coddled; pampered.” The context of Eccl 2:4-11 suggests that it denotes either “luxury” as in “the luxuries of commoners” (NJPS) or “pleasure; delight” as in “the delights of men” (KJV, NASB, NIV). Part of the difficulty in determining the meaning of this term is caused by the ambiguity in meaning of its referent, namely, the appositional phrase שִׁדָּה וְשִׁדּוֹת (shiddah vÿshiddot), the meaning of which is uncertain (see the note on the phrase “a harem of beautiful concubines” at the end of this verse).

⁴ tn The meaning of the superlative construction שִׁדָּה וְשִׁדּוֹת (shiddah vÿshiddot) is uncertain because the term שִׁדָּה (shiddah) occurs only here in the OT. There are four basic approaches to the phrase: (1) Most scholars suggest that it refers to a royal harem and that it is in apposition to “the sensual delights of man” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם, vÿta’anugot bÿne ha’adam). There are four variations of this approach: (a) There is a possible connection to the Ugaritic sht “mistress, lady” and the Arabic sitt “lady” (HALOT 1420 s.v. שִׁדָּה). (b) German scholars relate it to Assyrian sadadu “love” (Delitzsch, Konig, Wildeboer, Siegfried); however, BDB questions this connection (BDB 994 s.v. שׁדה). (c) Ibn Ezra relates it to II שַׁד (shad) “plunder; spoil” or שׁדה “[women] taken by violence,” and suggests that it refers to the occupants of the royal harem. (d) BDB connects it to the Hebrew noun I שַׁד (shad, “breast”; e.g., Isa 28:9; Ezek 16:7; 23:3, 21, 34; Hos 2:4; 9:14; Song 1:13; 4:5; 7:4, 8, 9; 8:1, 8, 10; Job 3:12) adding that שׁדה is related to the cognate Arabic and Aramaic roots meaning “breast” (BDB 994 s.v.). This would be a synecdoche of part (i.e., breast) for the whole (i.e., woman), similar to the idiom “one womb, two wombs” (רַחַם רַחֲמָתַיִם, rakham rakhamatayim) where “womb” = woman (Judg 5:30). This is the approach taken by most English versions: “many concubines” (NASB, RSV, NRSV), “a wife and wives” (YLT), “mistresses galore” (MLB), “many a mistress” (Moffatt), and “a harem” (NIV). This is the approach suggested by the Hebrew Old Testament Text Project: “une femme et des femmes” = one or two women (e.g., Judg 5:30); see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:566. (2) The NJPS connects it to the Mishnaic Hebrew noun שִׁדָּה which became שִׁידָּה (“a strong box, chest”; Jastrow 1558 s.v. שִׁידָּה) and renders the phrase “coffers and coffers of them” in apposition to the phrase “the luxuries of commoners” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם). (3) KJV and ASV take the phrase in apposition to “male and female singers” and translate it as “musical instruments.” However, there is no known Hebrew term that would justify this approach. (4) The LXX related the term to the Aramaic root שׁדא (“to pour out [wine]”) and rendered the phrase as οἰνοχόον καὶ οἰνοχόας (oinocoon kai oinocoas), “a male-butler and female cupbearers.” Aquila took a similar approach: κυλίκιον καὶ κυλίκια (kulikion kai kulikia), “wine cups and wine vessels.” This is reflected in the Vulgate and Douay: “cups and vessels to serve to pour out wine.” Although the semantic meaning of the term שִׁדָּה וְשִׁדּוֹת (“a breast of breasts”) is uncertain, the grammatical/syntactical form of the phrase is straightforward: (1) It is in apposition to the preceding line, “the delights of the son of men” (וְתַעֲנוּגֹת בְּנֵי הָאָדָם). (2) The phrase is a superlative construction. When the second word is plural and it follows a noun from the same root which is singular, it indicates the best or most outstanding example of the person or thing so described. In addition to the Judg 5:30 parallel cited above, see the expression “a generation, generations” in Pss 72:5; 102:25; Isa 51:8. Unlike, Eccl 2:8, this juxtapositioning of the singular and plural to express the superlative usually involves a construct form. See קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim, “the holy of holies,” i.e., the most holy place”; Exod 26:33), שִׁיר הַשִּׁירִים (shir hashirim, “the song of songs,” i.e., “the most excellent song”; Song 1:1), אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הַאֲדֹנִים (’elohe ha’elohim va’adone ha’adonim, “the God of gods and Lord of lords,” i.e., “the Highest God and the Supreme Lord”; Deut 10:17), and עֶבֶד עֲבָדִים (’eved ’avadim, “a slave of slaves,” i.e., “the most abject slave”; Gen 9:25). See GKC 431 §133.i; R. J. Williams, Hebrew Syntax, 17-18, §80; IBHS 154 §9.5.3j. If the semantic meaning of the terms שִׁדָּה וְשִׁדּוֹת denotes “a breast (among) breasts” or “a lady (among) ladies” (Eccl 2:8, but see the previous note on the phrase “a man’s sensual delights”), the superlative construction may connote “the most beautiful breasts” (metonymy of part for the whole) or “the most beautiful woman.” This might refer to a harem of concubines or to one woman (the wife of the king?) who was the most beautiful woman in the land.

sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).

¹ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

² tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

³ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

¹ tn Heb “all which my eyes asked for, I did not withhold from them.”

² tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.

³ tn Heb “So my heart was joyful from all my toil.”

⁴ tn Heb “and this was my portion from all my toil.”

¹ tn Heb “all my works that my hands had done.”

² 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.

³ tn Heb “Behold!”

⁴ 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.

⁵ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

⁶ tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁷ 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.

⁸ 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.

⁹ tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

¹⁰ tn Heb “under the sun.”

¹ tn Heb “and I turned to see.”

² 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.

³ 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.

¹ tn Heb “and I saw that there is profit for wisdom more than folly.”

¹ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

² sn The common fate to which Qoheleth refers is death.

³ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

¹ tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.

² tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.

³ tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

⁴ tn Heb “So I said in my heart.”

⁵ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

⁶ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

¹ tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8; see HALOT 839 s.v. עִם 2). When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16; see BDB 767–68 s.v. עִם 1.e).

² tn As HALOT 798–99 s.v. עוֹלָם and BDB 762-64 s.v. עוֹלָם note, עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time; duration,” (2) unlimited time: “eternal; eternity,” (3) future time: “things to come,” and (4) past time: “a long time back,” that is, the dark age of prehistory. The context here suggests the nuance “a long time.”

³ tn The preposition בְּ (bet) on בְּשֶׁכְּבָר (bÿshekkÿvar, the adverb כְּבָר [kÿvar,“already”] + relative pronoun שֶׁ [she] + preposition בְּ) is probably best classified as causal: “Because…already.”

⁴ tn The verb נִשְׁכָּח (nishkakh) is a future perfect – it describes an event that is portrayed as a past event from the perspective of the future: “they will have been forgotten.” The emphasis of the past perfect is not simply that the future generations will begin to forget him, but that he will already have been forgotten long ago in the past by the time of those future generations. This past perfect situation is brought out by the emphatic use of the temporal adverb כְּבָר (kÿvar) “already” (HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר); see, e.g., Eccl 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7.

⁵ tn The particle אֵיךְ (’ekh, “Alas!”) is an exclamation of lamentation and mourning (e.g., 2 Sam 1:19; Isa 14:4, 12; Jer 2:21; 9:18; Ezek 26:17; Mic 2:4); see HALOT 39 s.v. אֵיךְ 5; BDB 32 s.v. אֵיךְ 2; also E. W. Bullinger, Figures of Speech, 955.

⁶ tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8); see HALOT 839 s.v. עִם 2. When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Ps 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16); see BDB 767–68 s.v. עִם 1.e.

¹ tn Or “I hated.”

² 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.

³ 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.

⁴ tn Heb “under the sun.”

⁵ tn Heb “all,” referring here to the relative advantage of wisdom.

¹ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase “hard labor”).

² tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (’amali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittÿnennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shello’ ’amal-bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).

³ tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (’amali she’ani ’amel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.

⁴ tn Heb “under the sun.”

⁵ tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (she’annikhennu, relative pronoun שֶׁ + Hiphil imperfect 1st person common singular from נוּחַ, nuakh, “to leave” + 3rd person masculine singular suffix) is causal: “Because I must leave it behind.”

⁶ tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).

⁷ tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.

⁸ tn Heb “to a man who will come after me.”

¹ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

² tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

³ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

⁴ tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

⁵ tn Heb “under the sun.”

¹ tn Heb “I turned aside to allow my heart despair.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648.

² tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

³ tn Heb “all my toil.” As in 2:18-19, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., the fruit of my labor). The metonymy is recognized by several translations: “all the fruits of my labor” (NAB); “all the fruit of my labor” (NASB); “all the gains I had made” (NJPS).

⁴ tn Here the author uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: שֶׁעָמַלְתִּי הֶעָמָל (he’amal she’amalti, “the toil for which I had toiled”); see IBHS 167 §10.2.1g.

⁵ tn Heb “under the sun.”

¹ tn Heb “he must give.” The 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, Qal imperfect 3rd person masculine singular from נָתַן, natan, “to give” + 3rd person masculine singular suffix) refers back to עֲמָלוֹ (’amalo, “his labor”) which is treated in this line as a metonymy of cause for effect, that is, “he must give it” = “he must give his labor” = “he must give the fruit of his labor.”

sn As in 2:18-19, Qoheleth laments the injustice that a person who works diligently in wisdom must one day hand over the fruit of his labor (i.e., his fortune and the care of his achievements) to his successor. There is no guarantee that one’s heir will be wise and be a good steward of this wealth, or be foolish and squander it – in which case, the former man’s entire life’s work would be in vain.

² tn Heb “it”; the referent (“the fruit of his labor”) has been specified in the translation for clarity.

³ tn Or “he must turn over an inheritance”; or “he must turn it over, namely, an inheritance.” There are two approaches to the syntax of חֶלְקוֹ (khelqo, “his inheritance”): (1) The 3rd person masculine singular suffix is a subjective genitive: “his inheritance” = the inheritance which he must give to his heir. The referent of the 3rd person masculine singular suffix is Qoheleth in 2:21a who worked hard to amass the fortune. The noun חֵלֶק (kheleq, “inheritance”) functions as an adverbial accusative of state (GKC 372 §118.a) or a predicate accusative (R. J. Williams, Hebrew Syntax, 12-13, §57): “He must give it [i.e., his fortune] as an inheritance.” (2) The 3rd person masculine singular suffix is an objective genitive: “his inheritance” = the inheritance which the heir will receive from Qoheleth. The referent of the 3rd person masculine singular suffix is the heir in 2:21b. The noun חֵלֶק (“inheritance”) functions as the accusative direct object in apposition (R. J. Williams, Hebrew Syntax, 15-16, §71) to the 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, “he must give it”; Qal imperfect 3rd person masculine singular from נָתַן, natan, + 3rd person masculine singular suffix): “He must give it, namely, his inheritance, to one who did not work for it.”

⁴ tn The noun רָעָה (ra’ah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice; wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase רָעָה רַבָּה (ra’ah rabbah) connotes “grave injustice” or “great misfortune” (e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5). It is expressed well as: “This too is…a great misfortune” (NAB, NIV, MLB) and “utterly wrong!” (NEB).

sn Verses 18-21 are arranged into two sub-units (2:18-19 and 2:20-21). Each contains a parallel structure: (1) Introductory lament: “I hated all my toil” and “I began to despair about all my toil.” (2) Reason for the lament: “I must turn over the fruit of my labor to the hands of my successor” and “he must hand over the fruit of his work as an inheritance.” (3) Description of successor: “who knows whether he will be a wise man or a fool?” and “he did not work for it.” (4) Concluding statement: “This also is fruitless!” and “This also is profitless and an awful injustice!”

¹ tn Heb “under the sun.” The rhetorical question is an example of negative affirmation, expecting a negative answer: “Man acquires nothing” (see E. W. Bullinger, Figures of Speech, 949-51).

¹ tn Heb “all his days.”

² tn The syntax of this verse has been interpreted in two different ways: (1) The phrase “all his days” (כָל־יָמָיו, khol-yamayv) is the subject of a verbless clause, and the noun “pain” (מַכְאֹבִים, makh’ovim) is a predicate nominative or a predicate of apposition (see R. J. Williams, Hebrew Syntax, 15-16, §71). Likewise, the noun “his work” (עִנְיָנוֹ, ’inyano) is the subject of a second verbless clause, and the vexation” (כַעַס, kha’as) is a predicate nominative: “All his days are pain, and his work is vexation.” (2) The noun “his work” (עִנְיָנוֹ) is the subject of both nouns, “pain and vexation” (וָכַעַס מַכְאֹבִים, makh’ovim vakha’as), which are predicate nominatives, while the phrase “all his days” (כָל־יָמָיו) is an adverbial accusative functioning temporally: “All day long, his work is pain and vexation.” The latter option is supported by the parallelism between “even at night” and “all day long.” This verse draws out an ironic contrast/comparison between his physical toil/labor during the day and his emotional anxiety at night. Even at night, he has no break!

³ tn Heb “his heart (i.e., mind) does not rest.”

¹ tn The preposition בְּ (bet) on בָּאָדָם (ba’adam) has been taken in two ways: (1) locative with טוֹב (tov, “good”) in reference to man’s moral nature: “There is nothing [inherently] good in man.” (2) advantage with טוֹב (“good”) in reference to the enjoyment theme of 2:24-26: “There is nothing better for a man than…” (this assumes a comparative מִן, min, on מִשֶׁיֹּאכַל, misheyyo’khal); see text critical note on the word “than” below). The latter is preferred for two reasons: (1) The preposition בְּ is used with a similar idiom in 3:12 in collocation with the particle phrase אִם…כִּי (ki…’im, “except”): “There is nothing better…than to rejoice/be happy” (NASB, NIV). (2) The theme of 2:1-26 focuses on the futility of human toil, concluding that the only real reward that man has in his labor is to find enjoyment in it (e.g., 2:10, 24-26). The section says nothing about man’s inherent sinful nature.

² tn Heb “man.”

³ tc The MT reads שֶׁיֹּאכַל (sheyyo’khal, “that he should eat”; Qal imperfect 3rd person masculine singular from אָכַל, ’akhal, “to eat,” with relative pronoun שֶׁ, she, “that”). However, the variant textual tradition of מִשֶּׁיֹּאכַל (misheyyo’khal, “than he should eat” (comparative preposition מִן, min, “than” + Qal imperfect 3rd person masculine singular from אָכַל “to eat”) is reflected in the LXX, Coptic, Syriac, Aramaic Targum, Old Latin, and Jerome. The textual error, an example of haplography, arose from a single writing of מ (mem) from בָּאָדָם מִשֶּׁיֹּאכַל (ba’adam misheyyo’khal). The same idiom appears in the expanded form אִם…כִּי followed by טוֹב…אֵין (’en tov … ki ’im, “there is nothing better for man than …”) in Eccl 3:12; 8:15.

⁴ tn Heb “to cause his soul to see good.” The idiom רָאָה טוֹב (ra’ah tov, “to see good”) is a metonymy of association, meaning “to find enjoyment” (e.g., 3:13; 5:17; 6:6). In 3:12-13 and 5:17-18 it is in collocation and/or parallelism with בְּ (bet) + שָׂמַח (samakh, “to rejoice in,” or “to find satisfaction or pleasure in” something). Here, it is used in collocation with חוּשׁ (khush, “to enjoy”). The term נַפְשׁוֹ (nafsho, “his soul”) is a metonymy of part (i.e., soul) for the whole (i.e., whole person), e.g., Num 23:10; Judg 16:30; Pss 16:10; 35:13; 103:1 (see E. W. Bullinger, Figures of Speech, 640-41).

⁵ tn Heb “his.”

⁶ tn The phrase “ability to find enjoyment” is not in the Hebrew text, but is supplied in the translation for clarity.

⁷ tn Heb “is from the hand of God.”

sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2).

¹ tn Heb “For who can…?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “No one can!” (see E. W. Bullinger, Figures of Speech, 949-51).

² tn The phrase “and drink” is not in the Hebrew text, but is supplied in the translation for stylistic harmonization with v. 24.

³ tn The verb II חוּשׁ (khush, “to enjoy”) is a hapax legomenon which BDB defines as “to feel; to enjoy [with the senses]” on the basis of the context, and the cognates: Arabic “to feel; to perceive [by senses]”; Aramaic חושׁ “to feel pain,” and New Hebrew חושׁ “to feel pain” (BDB 301 s.v. II חֹוּשׁ). HALOT relates the Hebrew root to Akkadian havavu “to be delighted with” (HALOT 300 s.v. II חושׁ 1). The Vulgate renders this term as “to enjoy.” The Greek versions (LXX, Theodotion) and the Syriac Peshitta, however, did not understand this hapax; they rendered it as “to drink,” making some sense of the line by filling out the parallelism “to eat [and drink]” (e.g., Eccl 8:15).

⁴ tc The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual tradition of מִמֶּנּוּ (mimmennu,“apart from him [= God]”) is preserved in several medieval Hebrew mss, and is reflected in most of the versions (LXX, Syriac, Syro-Hexapla, and Jerome). The textual deviation is a case of simple orthographic confusion between י (yod) and ו (vav) as frequently happened, e.g., MT צו לצו צו לצו (tsv ltsv tsv ltsv) versus 1QIsa^a 28:10 צי לצי צי לצי (tsy ltsy ts ltsy); see P. K. McCarter, Jr., Textual Criticism, 47. It is difficult to determine which reading is original here. The MT forms a parenthetical clause, where Qoheleth refers to himself: no one had more of an opportunity to experience more enjoyment in life than he (e.g., 2:1-11). The alternate textual tradition is a causal clause, explaining why the ability to enjoy life is a gift from God: no one can experience enjoyment in life “apart from him,” that is, apart from “the hand of God” in 2:24. It is possible that internal evidence supports the alternate textual tradition. In 2:24-26, Qoheleth is not emphasizing his own resources to enjoy life, as he had done in 2:1-11; but that the ability to enjoy life is the gift of God. On the other hand, the Jerusalem Hebrew Bible project retains the MT reading with a “B” rating; see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:570. The English versions are split on the textual problem: a few retain MT מִמֶּנִּי (“more than I”), e.g., KJV, ASV, YLT, Douay, NJPS, while others adopt the alternate reading מִמֶּנּוּ, “apart from him” (NEB, NAB, MLB, NASB, RSV, NRSV, NIV, Moffatt).

¹ tn Heb “for to a man who is good before him.”

² 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.

³ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁴ 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.

⁵ tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁶ 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.

⁷ tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

I said in my heart, Come now, I will tempt ^{( a )} thee with mirth, therefore enjoy pleasure: and, behold, this also [is] vanity.

^{( a )} Solomon makes this discourse with himself, as though he would try whether there was contentment in ease and pleasures.

I sought in my heart to give myself to wine, yet acquainting my heart with ^{( b )} wisdom; and to lay hold on folly, till I might see what [was] that good for the sons of men, which they should do under the heaven all the days of their life.

^{( b )} Even though I gave myself to pleasures, yet I thought to keep wisdom and the fear of God in my heart, and govern my affairs by the same.

I procured [me] male and female servants, and had servants born in my ^{( c )} house; also I had great possessions of herds and flocks above all that were in Jerusalem before me:

^{( c )} Meaning, of the servants or slaves which he had bought, so the children born in their servitude, were the masters.

I gathered me also silver and gold, and the special treasure of kings and of the provinces: I procured me male and female singers, and the ^{( d )} delights of the sons of men, ^{( e )} [as] musical instruments, and of all sorts.

^{( d )} That is, whatever men take pleasure in.

^{( e )} Or, the most beautiful of the women that were taken in war, as in (Jdg 5:30).

So I was great, and increased more than all that were before me in Jerusalem: also my wisdom ^{( f )} remained with me.