Pengkhotbah 3:9

Man is Ignorant of God’s Timing

3:9 What benefit can a worker ¹  gain from his toil? ² 

Pengkhotbah 3:15

3:15 Whatever exists now has already been, and whatever will be has already been;

for God will seek to do again ³  what has occurred ⁴  in the past. ⁵ 

Pengkhotbah 6:8

6:8 So what advantage does a wise man have over a fool? ⁶ 

And what advantage ⁷  does a pauper gain by knowing how to survive? ⁸ 

Pengkhotbah 6:11

6:11 The more one argues with words, the less he accomplishes. ⁹ 

How does that benefit him? ¹⁰ 

Pengkhotbah 1:3

Futility Illustrated from Nature

1:3 What benefit ¹¹  do people ¹²  get from all the effort

which ¹³  they expend ¹⁴  on earth? ¹⁵ 

Pengkhotbah 7:16-17

7:16 So do not be excessively righteous or excessively ¹⁶  wise; ¹⁷ 

otherwise ¹⁸  you might ¹⁹  be disappointed. ²⁰ 

7:17 Do not be excessively wicked and do not be a fool;

otherwise ²¹  you might die before your time.

Pengkhotbah 2:12

Wisdom is Better than Folly

2:12 Next, I decided to consider ²²  wisdom, as well as foolish behavior and ideas. ²³ 

For what more can the king’s successor do than what the king ²⁴  has already done?

Pengkhotbah 8:7

8:7 Surely no one knows the future, ²⁵ 

and no one can tell another person what will happen. ²⁶ 

Pengkhotbah 10:14

10:14 yet a fool keeps on babbling. ²⁷ 

No one knows what will happen;

who can tell him what will happen in the future? ²⁸ 

Pengkhotbah 2:22

Painful Days and Restless Nights

2:22 What does a man acquire from all his labor

and from the anxiety that accompanies his toil on earth? ²⁹ 

Pengkhotbah 7:13

Wisdom Acknowledges God’s Orchestration of Life

7:13 Consider the work of God:

For who can make straight what he has bent?

Pengkhotbah 8:4

8:4 Surely the king’s authority ³⁰  is absolute; ³¹ 

no one can say ³²  to him, “What are you doing?”

Pengkhotbah 11:2

11:2 Divide your merchandise ³³  among seven or even eight ³⁴  investments, ³⁵ 

for you do not know ³⁶  what calamity ³⁷  may happen on earth.

Pengkhotbah 7:10

7:10 Do not say, “Why were the old days better than these days?” ³⁸ 

for it is not wise to ask that. ³⁹ 

Pengkhotbah 6:12

6:12 For no one knows what is best for a person during his life ⁴⁰  –

during the few days of his fleeting life –

for ⁴¹  they pass away ⁴²  like a shadow.

Nor can anyone tell him what the future will hold for him on earth. ⁴³ 

Pengkhotbah 7:24

7:24 Whatever has happened is beyond human ⁴⁴  understanding; ⁴⁵ 

it is far deeper than anyone can fathom. ⁴⁶ 

Pengkhotbah 8:3

8:3 Do not rush out of the king’s presence in haste – do not delay when the matter is unpleasant, ⁴⁷ 

for he can do whatever he pleases.

Pengkhotbah 6:9

6:9 It is better to be content with ⁴⁸  what the eyes can see ⁴⁹ 

than for one’s heart always to crave more. ⁵⁰ 

This continual longing ⁵¹  is futile – like ⁵²  chasing the wind.

Pengkhotbah 2:15

2:15 So I thought to myself, “The fate of the fool will happen even to me! ⁵³ 

Then what did I gain by becoming so excessively ⁵⁴  wise?” ⁵⁵ 

So I lamented to myself, ⁵⁶ 

“The benefits of wisdom ⁵⁷  are ultimately ⁵⁸  meaningless!”

Pengkhotbah 5:11

5:11 When someone’s ⁵⁹  prosperity ⁶⁰  increases, those who consume it also increase;

so what does its owner ⁶¹  gain, except that he gets to see it with his eyes? ⁶² 

Pengkhotbah 5:16

5:16 This is another misfortune: ⁶³ 

Just as he came, so will he go.

What did he gain from toiling for the wind?

Pengkhotbah 5:15

5:15 Just as he came forth from his mother's womb, naked will he return as he came,

and he will take nothing in his hand that he may carry away from his toil.

Pengkhotbah 9:5

9:5 For the living know that they will die, but the dead do not know anything;

they have no further reward – and even the memory of them disappears. ⁶⁴ 

Pengkhotbah 11:8

11:8 So, if a man lives many years, let him rejoice in them all,

but let him remember that the days of darkness ⁶⁵  will be many – all that is about to come is obscure. ⁶⁶ 

Pengkhotbah 2:17

2:17 So I loathed ⁶⁷  life ⁶⁸  because what

happens ⁶⁹  on earth ⁷⁰  seems awful to me;

for all the benefits of wisdom ⁷¹  are futile – like chasing the wind.

Pengkhotbah 9:10

9:10 Whatever you find to do with your hands, ⁷² 

do it with all your might,

because there is neither work nor planning nor knowledge nor wisdom in the grave, ⁷³ 

the place where you will eventually go. ⁷⁴ 

Pengkhotbah 3:22

3:22 So I perceived there is nothing better than for people ⁷⁵  to enjoy their work, ⁷⁶ 

because that is their ⁷⁷  reward;

for who can show them what the future holds? ⁷⁸ 

Pengkhotbah 2:3

2:3 I thought deeply ⁷⁹  about the effects of ⁸⁰  indulging ⁸¹  myself ⁸²  with wine

(all the while ⁸³  my mind was guiding me ⁸⁴  with wisdom) ⁸⁵ 

and the effects of ⁸⁶  behaving foolishly, ⁸⁷ 

so that ⁸⁸  I might discover what is profitable ⁸⁹ 

for people ⁹⁰  to do on earth ⁹¹  during the few days ⁹²  of their lives.

Pengkhotbah 7:14

7:14 In times of prosperity ⁹³  be joyful,

but in times of adversity ⁹⁴  consider this:

God has made one as well as the other, ⁹⁵ 

so that no one can discover what the future holds. ⁹⁶ 

Pengkhotbah 1:15

1:15 What is bent ⁹⁷  cannot be straightened, ⁹⁸ 

and what is missing ⁹⁹  cannot be supplied. ¹⁰⁰ 

Pengkhotbah 5:14

5:14 Then that wealth was lost through bad luck; ¹⁰¹ 

although he fathered a son, he has nothing left to give him. ¹⁰² 

Pengkhotbah 1:13

1:13 I decided ¹⁰³  to carefully ¹⁰⁴  and thoroughly examine ¹⁰⁵ 

all that has been accomplished on earth. ¹⁰⁶ 

I concluded: ¹⁰⁷  God has given people ¹⁰⁸  a burdensome task ¹⁰⁹ 

that keeps them ¹¹⁰  occupied. ¹¹¹ 

Pengkhotbah 5:4

5:4 When you make a vow ¹¹²  to God, do not delay in paying it. ¹¹³ 

For God ¹¹⁴  takes no pleasure in fools:

Pay what you vow!

Pengkhotbah 12:14

12:14 For God will evaluate every deed, ¹¹⁵ 

including every secret thing, whether good or evil.

Pengkhotbah 5:18

Enjoy the Fruit of Your Labor

5:18 I have seen personally what is the only beneficial and appropriate course of action for people: ¹¹⁶ 

to eat and drink, ¹¹⁷  and find enjoyment in all their ¹¹⁸  hard work ¹¹⁹  on earth ¹²⁰ 

during the few days of their life which God has given them,

for this is their reward. ¹²¹ 

Pengkhotbah 2:2

2:2 I said of partying, ¹²²  “It is folly,”

and of self-indulgent pleasure, ¹²³  “It accomplishes nothing!” ¹²⁴ 

Pengkhotbah 1:9

1:9 What exists now ¹²⁵  is what will be, ¹²⁶ 

and what has been done is what will be done;

there is nothing truly new on earth. ¹²⁷ 

Pengkhotbah 2:10

2:10 I did not restrain myself from getting whatever I wanted; ¹²⁸ 

I did not deny myself anything that would bring me pleasure. ¹²⁹ 

So all my accomplishments gave me joy; ¹³⁰ 

this was my reward for all my effort. ¹³¹ 

Pengkhotbah 9:6

9:6 What they loved, ¹³²  as well as what they hated ¹³³  and envied, ¹³⁴  perished long ago,

and they no longer have a part in anything that happens on earth. ¹³⁵ 

Pengkhotbah 10:20

10:20 Do not curse a king even in your thoughts,

and do not curse the rich ¹³⁶  while in your bedroom; ¹³⁷ 

for a bird ¹³⁸  might report what you are thinking, ¹³⁹ 

or some winged creature ¹⁴⁰  might repeat your ¹⁴¹  words. ¹⁴² 

Pengkhotbah 2:1

Futility of Self-Indulgent Pleasure

I thought to myself, ¹⁴³ 

2:1 “Come now, ¹⁴⁴  I will try ¹⁴⁵  self-indulgent pleasure ¹⁴⁶  to see ¹⁴⁷  if it is worthwhile.” ¹⁴⁸ 

But I found ¹⁴⁹  that it also is futile. ¹⁵⁰ 

Pengkhotbah 3:21

3:21 Who really knows if the human spirit ¹⁵¹  ascends upward,

and the animal’s spirit descends into the earth?

Pengkhotbah 6:5

6:5 though it never saw the light of day ¹⁵²  nor knew anything, ¹⁵³ 

yet it has more rest ¹⁵⁴  than that man –

Pengkhotbah 1:8

1:8 All this ¹⁵⁵  monotony ¹⁵⁶  is tiresome; no one can bear ¹⁵⁷  to describe it: ¹⁵⁸ 

The eye is never satisfied with seeing, nor is the ear ever content ¹⁵⁹  with hearing.

Pengkhotbah 3:1

A Time for All Events in Life

3:1 For everything ¹⁶⁰  there is an appointed time, ¹⁶¹ 

and an appropriate time ¹⁶²  for every activity ¹⁶³  on earth: ¹⁶⁴ 

Pengkhotbah 5:6

5:6 Do not let your mouth cause you ¹⁶⁵  to sin,

and do not tell the priest, ¹⁶⁶  “It was a mistake!” ¹⁶⁷ 

Why make God angry at you ¹⁶⁸ 

so that he would destroy the work of your hands?”

Pengkhotbah 7:15

Exceptions to the Law of Retribution

7:15 During the days of my fleeting life ¹⁶⁹  I have seen both ¹⁷⁰  of these things:

Sometimes ¹⁷¹  a righteous person dies prematurely ¹⁷²  in spite of ¹⁷³  his righteousness,

and sometimes ¹⁷⁴  a wicked person lives long ¹⁷⁵  in spite of his evil deeds.

Pengkhotbah 4:5

4:5 The fool folds his hands and does no work, ¹⁷⁶ 

so he has nothing to eat but his own flesh. ¹⁷⁷ 

Pengkhotbah 6:4

6:4 Though the stillborn child ¹⁷⁸  came into the world ¹⁷⁹  for no reason ¹⁸⁰  and departed into darkness,

though its name is shrouded in darkness, ¹⁸¹ 

Pengkhotbah 10:6

10:6 Fools ¹⁸²  are placed in many positions of authority, ¹⁸³ 

while wealthy men sit in lowly positions.

Pengkhotbah 12:10

12:10 The Teacher sought to find delightful ¹⁸⁴  words,

and to write ¹⁸⁵  accurately truthful sayings. ¹⁸⁶ 

Pengkhotbah 2:19

2:19 Who knows if he will be a wise man or a fool?

Yet ¹⁸⁷  he will be master over all the fruit of ¹⁸⁸  my labor ¹⁸⁹ 

for which I worked so wisely ¹⁹⁰  on earth! ¹⁹¹ 

This also is futile!

Pengkhotbah 9:1

Everyone Will Die

9:1 So I reflected on all this, ¹⁹²  attempting to clear ¹⁹³  it all up.

I concluded that ¹⁹⁴  the righteous and the wise, as well as their works, are in the hand of God;

whether a person will be loved or hated ¹⁹⁵  –

no one knows what lies ahead. ¹⁹⁶ 

Pengkhotbah 1:12

Futility of Secular Accomplishment

1:12 I, the Teacher, have been king over Israel in Jerusalem. ¹⁹⁷ 

Pengkhotbah 2:23

2:23 For all day long ¹⁹⁸  his work produces pain and frustration, ¹⁹⁹ 

and even at night his mind cannot relax! ²⁰⁰ 

This also is futile!

Pengkhotbah 6:6

6:6 if he should live a thousand years twice, yet does not enjoy his prosperity.

For both of them die! ²⁰¹ 

Pengkhotbah 8:5

8:5 Whoever obeys his ²⁰²  command will not experience harm,

and a wise person ²⁰³  knows the proper time ²⁰⁴  and procedure.

Pengkhotbah 8:11

8:11 When ²⁰⁵  a sentence ²⁰⁶  is not executed ²⁰⁷  at once against a crime, ²⁰⁸ 

the human heart ²⁰⁹  is encouraged to do evil. ²¹⁰ 

Pengkhotbah 12:9

Concluding Epilogue: Qoheleth’s Advice is Wise

12:9 Not only was the Teacher wise, ²¹¹ 

but he also taught knowledge to the people;

he carefully evaluated ²¹²  and arranged ²¹³  many proverbs.

Pengkhotbah 2:20

2:20 So I began to despair ²¹⁴  about all the fruit of ²¹⁵  my labor ²¹⁶ 

for which I worked so hard ²¹⁷  on earth. ²¹⁸ 

Pengkhotbah 3:14

God’s Sovereignty

3:14 I also know that whatever God does will endure forever;

nothing can be added to it, and nothing taken away from it.

God has made it this way, so that men will fear him.

Pengkhotbah 5:12

5:12 The sleep of the laborer is pleasant – whether he eats little or much –

but the wealth of the rich will not allow him to sleep.

Pengkhotbah 6:10

The Futile Way Life Works

6:10 Whatever has happened was foreordained, ²¹⁹ 

and what happens to a person ²²⁰  was also foreknown.

It is useless for him to argue with God about his fate

because God is more powerful than he is. ²²¹ 

Pengkhotbah 8:16

Limitations of Human Wisdom

8:16 When I tried ²²²  to gain ²²³  wisdom

and to observe the activity ²²⁴  on earth –

even though it prevents anyone from sleeping day or night ²²⁵  –

Pengkhotbah 9:14

9:14 There was once ²²⁶  a small city with a few men in it,

and a mighty king attacked it, besieging ²²⁷  it and building strong ²²⁸  siege works against it.

Pengkhotbah 11:6

11:6 Sow your seed in the morning,

and do not stop working ²²⁹  until the evening; ²³⁰ 

for you do not know which activity ²³¹  will succeed ²³²  –

whether this one or that one, or whether both will prosper equally. ²³³ 

Pengkhotbah 4:8

4:8 A man who is all alone with no companion, ²³⁴ 

he has no children nor siblings; ²³⁵ 

yet there is no end to all his toil,

and he ²³⁶  is never satisfied with riches.

He laments, ²³⁷  “For whom am I toiling and depriving myself ²³⁸  of pleasure?” ²³⁹ 

This also is futile and a burdensome task! ²⁴⁰ 

Pengkhotbah 6:3

6:3 Even if a man fathers a hundred children and lives many years –

even if he lives a long, long time, ²⁴¹  but cannot enjoy his prosperity –

even if he were to live forever ²⁴²  –

I would say, “A stillborn child ²⁴³  is better off than he is!” ²⁴⁴ 

Pengkhotbah 8:14

8:14 Here is ²⁴⁵  another ²⁴⁶  enigma ²⁴⁷  that occurs on earth:

Sometimes there are righteous people who get what the wicked deserve, ²⁴⁸ 

and sometimes there are wicked people who get what the righteous deserve. ²⁴⁹ 

I said, “This also is an enigma.”

Pengkhotbah 8:17

8:17 then I discerned all that God has done: ²⁵⁰ 

No one really comprehends what happens ²⁵¹  on earth. ²⁵² 

Despite all human ²⁵³  efforts to discover it, no one can ever grasp ²⁵⁴  it. ²⁵⁵ 

Even if ²⁵⁶  a wise person claimed ²⁵⁷  that he understood,

he would not really comprehend ²⁵⁸  it. ²⁵⁹ 

Pengkhotbah 9:2

9:2 Everyone shares the same fate ²⁶⁰  –

the righteous and the wicked,

the good and the bad, ²⁶¹ 

the ceremonially clean and unclean,

those who offer sacrifices and those who do not.

What happens to the good person, also happens to the sinner; ²⁶² 

what happens to those who make vows, also happens to those who are afraid to make vows.

[3:9]  ¹ tn The term הָעוֹשֶׂה (ha’oseh, article + Qal active participle ms from עָשַׂה, ’asah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).

[3:9]  ² sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.

[3:15]  ³ tn The phrase “to do again” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:15]  ⁴ tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (yÿvaqqesh ’et-nirdaf) is difficult to determine: יְבַקֵּשׁ (yÿvaqqesh) is Piel imperfect 3rd person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle 3rd person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).

[3:15]  ⁵ tn The phrase “in the past” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:8]  ⁶ sn So what advantage does the wise man have over a fool? The rhetorical question in Hebrew implies a negative answer: the wise man has no absolute advantage over a fool in the sense that both will share the same fate: death. Qoheleth should not be misunderstood here as denying that wisdom has no relative advantage over folly; elsewhere he affirms that wisdom does yield some relative benefits in life (7:1-22). However, wisdom cannot deliver one from death.

[6:8]  ⁷ sn As in the preceding parallel line, this rhetorical question implies a negative answer (see the note after the word “fool” in the preceding line).

[6:8]  ⁸ tn Heb “ What to the pauper who knows to walk before the living”; or “how to get along in life.”

[6:11]  ⁹ tn Heb “The more the words, the more the futility.”

[6:11]  ¹⁰ tn Or “What benefit does man have [in that]?”

[1:3]  ¹¹ tn The term “profit” (יֹתְרוֹן, yotÿron) is used in Ecclesiastes to evaluate the ultimate benefit/effects of human activities, as is טוֹב (tov, “good, worthwhile”) as well (e.g., 2:1, 3). While some relative advantage/profit is recognized (e.g., light over darkness, and wisdom over folly), Qoheleth denies the ultimate advantage of all human endeavors (e.g., 2:11, 15).

[1:3]  ¹² tn Heb “the man.” The Hebrew term could be used here in a generic sense, referring to the typical man (hence, “a man”). However, it is more likely that the form is collective and that humankind in general is in view (note NIV “man”). Note the reference to “a generation” coming and going in the next verse, as well as v. 13, where the phrase “the sons of man” (= humankind) appears. In this case the singular pronominal suffix and singular verb later in v. 3 reflect grammatical agreement, not individuality.

[1:3]  ¹³ tn The use of the relative pronoun שֶׁ (she, “which”) – rather than the more common אֲשֶׁר (’asher, “which”) – is a linguistic feature that is often used to try to date the Book of Ecclesiastes. Noting that שֶׁ is the dominant relative pronoun in Mishnaic Hebrew and that אֲשֶׁר does not appear as frequently (Jastrow 130 s.v. אֲשֶׁר), many scholars conclude that אֲשֶׁר is early and שֶׁ is late. They conclude that the use of שֶׁ in Ecclesiastes points to a late date for the book. However, as Samuel-Kings suggest, the שֶׁ versus אֲשֶׁר phenomena may simply be a dialectical issue: אֲשֶׁר is commonly used in the south, and שֶׁ in the north. The use of שֶׁ in Ecclesiastes may indicate that the book was written in a northern rather than a southern province, not that it is a late book. This is supported from related Akkadian terms which occur in texts from the same periods: אֲשֶׁר is related to asru (“place”) and שֶׁ is related to sa (“what”).

[1:3]  ¹⁴ sn The Hebrew root עָמָל, (’amal, “toil”) is repeated here for emphasis: “What gain does anyone have in his toil with which he toils.” For all his efforts, man’s endeavors and secular achievements will not produce anything of ultimate value that will radically revolutionize anything in the world. The term “toil” is used in a pejorative sense to emphasize that the only thing that man obtains ultimately from all his efforts is weariness and exhaustion. Due to sin, mankind has been cursed with the futility of his labor that renders work a “toilsome” task (Gen 3:17-19). Although it was not yet revealed to Qoheleth, God will one day deliver the redeemed from this plight in the future kingdom when man’s labor will no longer be toilsome, but profitable, fulfilling, and enjoyable (Isa 65:17-23).

[1:3]  ¹⁵ tn Heb “under the sun.”

[1:3]  sn This rhetorical question expects a negative answer: “Man has no gain in all his toil.” Ecclesiastes often uses rhetorical questions in this manner (e.g., 2:2; 3:9; 6:8, 11, 12; see E. W. Bullinger, Figures of Speech, 949).

[7:16]  ¹⁶ tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 2:15 “excessively wise” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”; cf. HALOT 452 s.v. I יֶתֶר) and related to the verb יָתַר (yatar, Niphal “to be left over” and Hiphil “to have left over”; cf. HALOT 451-52). In 2:15 the adjective יוֹתֵר is used with the noun יִתְרוֹן (yitron, “advantage; profit”) in a wordplay or pun: 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 – 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 strove to obtain wisdom, yet it held no ultimate advantage. Likewise, in 7:16, Qoheleth warns that wisdom and righteous behavior do not guarantee an advantage over wickedness and folly, because the law of retribution is sometimes violated.

[7:16]  ¹⁷ tn Heb “So do not be overly righteous and do not be overly wise.” The Hitpael verb תִּתְחַכַּם (titkhakkam, from חָכַם, khakham, “to be wise”) means “to make or show yourself wise” (HALOT 314 s.v. חכם; BDB 314 s.v. חָכַם). The Hitpael may be understood as: (1) benefactive reflexive use which refers to an action done for one’s own behalf (e.g., Gen 20:7; Josh 9:12; 1 Kgs 8:33; Job 13:27): because the law of retribution is sometimes violated, it is not wise for a person to be overly dependent upon wisdom or righteousness for his own benefit; (2) estimative-declarative reflexive which denotes esteeming or presenting oneself in a certain state, without regard to the question of truthfulness (e.g., 2 Sam 13:5; Prov 13:6; Esth 8:17): it is useless to overly esteem oneself as wise or to falsely present oneself as wiser than he really is because the law of retribution sometimes fails to reward the wise. The enigma of this line – “overly righteous and overly wise” – may be resolved by proper classification of the Hitpael stem of this verb.

[7:16]  ¹⁸ tn Heb “Why?” The question is rhetorical.

[7:16]  ¹⁹ tn The imperfect of שָׁמֵם (shamem) functions in a modal sense, denoting possibility: “you might be…” (see IBHS 508 §31.4e).

[7:16]  ²⁰ tn Or “Why should you ruin yourself?”; or “Why should you destroy yourself?” The verb שָׁמֵם (shamem) is traditionally taken as “to destroy; to ruin oneself.” For its use here HALOT 1566 s.v. שׁמם 2 has “to cause oneself ruin”; BDB 1031 s.v. שָׁמֵם 2 has “cause oneself desolation, ruin.” Most English versions take a similar approach: “Why destroy yourself?” (KJV, ASV, NEB, NRSV, MLB, NIV); “Why ruin yourself?” (NAB, NASB). However, in the Hitpolel stem the root שׁמם never means this elsewhere, but is always nuanced elsewhere as “to be appalled; to be astonished; to be dumbfounded; to be confounded; to be horrified” (e.g., Ps 143:4; Isa 59:16; 63:5; Dan 8:27); cf. BDB 1031 s.v. שָׁמֵם 1; HALOT 1566 s.v. שׁמם 1. It is taken this way in the English version of the Tanakh: “or you may be dumbfounded” (NJPS). Likewise, Cohen renders, “Why should you be overcome with amazement?” (A. Cohen, The Five Megilloth [SoBB], 154). If a person was trusting in his own righteousness or wisdom to guarantee prosperity, he might be scandalized by the exceptions to the doctrine of retribution that Qoheleth had observed in 7:15. D. R. Glenn (“Ecclesiastes,” BKCOT, 994) notes: “This fits in nicely with Solomon’s argument here. He urged his readers not to be over-righteous or over-wise ‘lest they be confounded or astonished.’ He meant that they should not depend on their righteousness or wisdom to guarantee God’s blessing because they might be confounded, dismayed, or disappointed like the righteous people whom Solomon had seen perishing in spite of their righteousness [in 7:15].” See GKC 149 §54.c.

[7:17]  ²¹ tn Heb “Why?” The question is rhetorical.

[2:12]  ²² tn Heb “and I turned to see.”

[2:12]  ²³ 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.

[2:12]  ²⁴ 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.

[8:7]  ²⁵ tn Heb “what will be.”

[8:7]  ²⁶ tn Heb “Who can tell him what will be?”

[10:14]  ²⁷ tn Heb “and the fool multiplies words.” This line is best taken as the third line of a tricola encompassing 10:13-14a (NASB, NRSV, NJPS, Moffatt) rather than the first line of a tricola encompassing 10:14 (KJV, NEB, RSV, NAB, ASV, NIV). Several versions capture the sense of this line well: “a fool prates on and on” (Moffatt) and “Yet the fool talks and talks!” (NJPS).

[10:14]  ²⁸ tn Heb “after him”; or “after he [dies].”

[2:22]  ²⁹ 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).

[8:4]  ³⁰ tn Heb “word.”

[8:4]  ³¹ tn Heb “supreme.”

[8:4]  ³² tn Heb “Who can say…?”

[11:2]  ³³ tn Heb “give a portion.”

[11:2]  ³⁴ tn The phrase “seven or eight” is a graded numerical saying depicting an indefinite plurality: “The collocation of a numeral with the next above it is a rhetorical device employed in numerical sayings to express a number, which need not, or cannot, be more exactly specified. It must be gathered from the context whether such formulae are intended to denote only an insignificant number (e.g., Is 17:6 “two” or at the most “three”) or a considerable number (e.g., Mi 5:4). Sometimes, however, this juxtaposition serves to express merely an indefinite total, without the collateral idea of intensifying the lower by means of the higher number” (GKC 437 §134.s). Examples: “one” or “two” (Deut 32:30; Jer 3:14; Job 33:14; 40:5; Ps 62:12); “two” or “three” (2 Kgs 9:32; Isa 17:6; Hos 6:2; Amos 4:8; Sir 23:16; 26:28; 50:25); “three” or “four” (Jer 36:23; Amos 1:3-11; Prov 21:19; 30:15, 18; Sir 26:5); “four” or “five” (Isa 17:6); “six” or “seven” (Job 5:19; Prov 6:16); “seven” or “eight” (Mic 5:4; Eccl 11:2).

[11:2]  ³⁵ tn The word “investments” is not in the Hebrew text; it is added here for clarity. This line is traditionally understood as an exhortation to be generous to a multitude of people (KJV, NAB, ASV, NASB, RSV, NRSV, NIV, NJPS); however, it is better taken as shrewd advice to not commit all one’s possessions to a single venture (A. Cohen, The Five Megilloth [SoBB], 181). D. R. Glenn (“Ecclesiastes,” BKCOT, 1003) writes: “In view of the possibility of disaster, a person should make prudent investments in numerous ventures rather than put all his ‘eggs in one basket’ (e.g., Gen 32:7-8 for a practical example of this advice).” Several translations reflect this: “Divide your merchandise among seven ventures, eight maybe” (NEB); “Take shares in several ventures” (Moffatt).

[11:2]  ³⁶ sn The phrase you do not know is repeated throughout this section (11:2, 5-6). Human beings are ignorant of the future. This should motivate a person to invest their financial resources wisely (11:1-3) and to work diligently (11:4-6).

[11:2]  ³⁷ tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).

[7:10]  ³⁸ tn Heb “these.” “Days” does not appear in the Hebrew text as second time, but is supplied in the translation for smoothness.

[7:10]  ³⁹ tn Heb “It is not from wisdom that you ask about this.”

[6:12]  ⁴⁰ tn Heb “For who knows what is good for a man in life?” The rhetorical question (“For who knows…?”) is a negative affirmation, expecting a negative answer: “For no one knows…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.

[6:12]  ⁴¹ tn The vav prefixed to וְיַעֲשֵׂם (vÿya’asem, conjunction + Qal imperfect 3rd person masculine singular from עָשַׂה, ’asah, “to do” + 3rd person masculine plural suffix) functions in an explanatory or epexegetical sense (“For …”).

[6:12]  ⁴² tn The 3rd person masculine plural suffix on the verb וְיַעֲשֵׂם (vÿya’asem, conjunction + Qal imperfect 3rd person masculine singular from ָָעשַׂה, ’asah, “to do” + 3rd person masculine plural suffix) refers to מִסְפַּר יְמֵי־חַיֵּי הֶבְלוֹ (mispar yÿme-khayye hevlo, “the few days of his fleeting life”). The suffix may be taken as an objective genitive: “he spends them [i.e., the days of his life] like a shadow” (HALOT 891 s.v. I ָָעשַׂה 8) or as a subjective genitive: “they [i.e., the days of his life] pass like a shadow” (BDB 795 s.v. ָָעשַׂה II.11).

[6:12]  ⁴³ tn Heb “Who can tell the man what shall be after him under the sun?” The rhetorical question (“For who can tell him…?”) is a negative affirmation, expecting a negative answer: “For no one can tell him…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.

[7:24]  ⁴⁴ tn The word “human” does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:24]  ⁴⁵ tn Heb “is far away.”

[7:24]  ⁴⁶ tn Heb “It is deep, deep – who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See IBHS 233-34 §12.5a.

[8:3]  ⁴⁷ tn Or “do not stand up for a bad cause.”

[6:9]  ⁴⁸ tn The phrase “to be content with” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:9]  ⁴⁹ tn The expression מַרְאֵה עֵינַיִם (mar’eh ’enayim, “the seeing of the eyes”) is a metonymy of cause (i.e., seeing an object) for effect (i.e., being content with what the eyes can see); see E. W. Bullinger, Figures of Speech, 552-54.

[6:9]  ⁵⁰ tn Heb “the roaming of the soul.” The expression מֵהֲלָךְ־נָפֶשׁ (mehalakh-nafesh, “the roaming of the soul”) is a metonymy for unfulfilled desires. The term “soul” (נֶפֶשׁ, nefesh) is used as a metonymy of association for man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a). This also involves the personification of the roving appetite as “roving” (מֵהֲלָךְ); see BDB 235 s.v. הָלַךְ II.3.f; 232 I.3.

[6:9]  ⁵¹ tn The phrase “continual longing” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:9]  ⁵² tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[2:15]  ⁵³ 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.

[2:15]  ⁵⁴ 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.

[2:15]  ⁵⁵ 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).

[2:15]  ⁵⁶ tn Heb “So I said in my heart.”

[2:15]  ⁵⁷ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ⁵⁸ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:11]  ⁵⁹ tn The word “someone’s” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:11]  ⁶⁰ tn The term טוֹבָה (tovah, “good”) connotes “prosperity” (Deut 23:7; Job 9:25; 21:25; Ps 106:5; Lam 3:17; Eccl 4:8; 5:10, 17; 6:3, 6; 7:14; 9:18; Neh 2:10; Sir 6:11; 41:13); cf. HALOT 372 s.v. טוֹבָה 2. The related term טוֹב (tov, “good”) connotes “prosperity” as well (Prov 11:10; Job 20:21; 21:16); cf. HALOT 372 s.v. טוֹבָה 1.b. Here, it refers to the possessions and wealth a person acquires as the fruit of his labors. This nuance is well reflected in several English versions: “The more a man gains, the more there are to spend it” (Moffatt); “When riches multiply, so do those who live off them” (NEB); “As his substance increase, so do those who consume it” (NJPS); and “Where there are great riches, there are also many to devour them” (NAB). The line does not describe the economic law of “supply and demand,” as some versions seem to imply, e.g., “As goods increase, so do those who consume them” (NIV); “When goods increase, those who eat them increase” (NRSV); cf. also KJV, ASV, RSV, MLB, NASB.

[5:11]  ⁶¹ tn The form is plural in the Hebrew text, but the plural is one of intensification; it is used here to emphasize the owner’s authority over his wealth. See GKC 399 §124.i. See v 13 as well.

[5:11]  ⁶² tn The rhetorical question is an example of negative affirmation, expecting a negative answer: “There is no ultimate advantage!” (see E. W. Bullinger, Figures of Speech, 947-48).

[5:16]  ⁶³ tn See the note on the phrase “depressing misfortune” in v. 13.

[9:5]  ⁶⁴ tn Heb “for their memory is forgotten.” The pronominal suffix is an objective genitive, “memory of them.”

[11:8]  ⁶⁵ tn The phrase “the days of darkness” refers to the onset of old age (Eccl 12:1-5) and the inevitable experience of death (Eccl 11:7-8; 12:6-7). Elsewhere, “darkness” is a figure of speech (metonymy of association) for death (Job 10:21-22; 17:13; 18:18).

[11:8]  ⁶⁶ tn The term הֶבֶל (hevel) here means “obscure,” that is, unknown. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of “obscure; dark; difficult to understand; enigmatic” (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8).

[2:17]  ⁶⁷ tn Or “I hated.”

[2:17]  ⁶⁸ tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.

[2:17]  ⁶⁹ tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.

[2:17]  ⁷⁰ tn Heb “under the sun.”

[2:17]  ⁷¹ tn Heb “all,” referring here to the relative advantage of wisdom.

[9:10]  ⁷² tn Heb “Whatever your hand finds to do.”

[9:10]  ⁷³ tn Heb “Sheol.”

[9:10]  ⁷⁴ tn Or “where you are about to go.”

[3:22]  ⁷⁵ tn Heb “man.”

[3:22]  ⁷⁶ tn Heb “his works.”

[3:22]  ⁷⁷ tn Heb “his.”

[3:22]  ⁷⁸ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).

[2:3]  ⁷⁹ 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).”

[2:3]  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.

[2:3]  ⁸⁰ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁸¹ 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).

[2:3]  ⁸² 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.”

[2:3]  ⁸³ tn The phrase “all the while” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁸⁴ tn The word “me” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁸⁵ 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.

[2:3]  ⁸⁶ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁸⁷ 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.

[2:3]  ⁸⁸ 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.

[2:3]  ⁸⁹ 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).

[2:3]  ⁹⁰ tn Heb “the sons of man.”

[2:3]  ⁹¹ tn Heb “under the heavens.”

[2:3]  ⁹² 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).

[7:14]  ⁹³ tn Heb “the day of good.”

[7:14]  ⁹⁴ tn Heb “the day of evil.”

[7:14]  ⁹⁵ tn Less probable renderings of this line are “God hath made the one side by side with the other” (ASV) and “God has set the one alongside the other” (NEB).

[7:14]  ⁹⁶ tn Heb “anything after him.” This line is misinterpreted by several versions: “that man may not find against him any just complaint” (Douay); “consequently, man may find no fault with Him” (NJPS); “so that man cannot find fault with him in anything” (NAB).

[1:15]  ⁹⁷ tn The term מְעֻוָּת, mÿ’uvvat (Pual participle masculine singular from עָוַת, ’avat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value.

[1:15]  ⁹⁸ tn A parallel statement occurs in 7:13 which employs the active form of עָוַת, (’avat, “to bend”) with God as the subject: “Who is able to strengthen what God bends?” The passive form occurs here: “No one is able to straighten what is bent” (מְעֻוָּת לֹא־יוּכַל לֹתְקֹן, mÿ’uvvat lo’-yukhal lotÿqon). In the light of 7:13, the personal agent of the passive form is God.

[1:15]  ⁹⁹ tn The Hebrew noun חֶסְרוֹן (khesron) is used in the OT only here and means “what is lacking” (as an antonym to יִתְרוֹן [yitron], “what is profitable”; HALOT 339 s.v. חֶסְרוֹן; BDB 341 s.v. חֶסְרוֹן). It is an Aramaic loanword meaning “deficit.” The related verb חָסַר (khasar) means “to lack, to be in need of, to decrease, to lessen [in number]”; the related noun חֹסֶר (khoser) refers to “one in want of”; and the noun חֶסֶר (kheser) means “poverty, want” (HALOT 338 s.v. חֶסֶר; BDB 341 s.v. חֶסֶר). It refers to what is absent (zero in terms of quantity) rather than what is deficient (poor in terms of quality). The LXX misunderstood the term and rendered it as ὑστέρημα (usterhma, “deficiency”): “deficiency cannot be numbered.” It is also misunderstood by a few English versions: “nor can you count up the defects in life” (Moffatt); “the number of fools is infinite” (Douay). However, most English versions correctly understand it as referring to what is lacking in terms of quantity: “what is lacking” (RSV, MLB, NASB, NIV, NRSV), “a lack” (NJPS), “that which is wanting” (KJV, ASV), “what is not there” (NEB), and “what is missing” (NAB).

[1:15]  ¹⁰⁰ tn Heb “cannot be counted” or “cannot be numbered.” The term הִמָּנוֹת (himmanot, Niphal infinitive construct from מָנָה, manah, “to count”) is rendered literally by most translations: “[cannot] be counted” or “[cannot] be numbered” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV, JPS, NJPS). However, the nuance “count” might function as a metonymy of effect for cause, that is, “to supply.” What is absent cannot be supplied (cause) therefore, it cannot be counted as present (effect). NAB adopts this approach: “what is missing cannot be supplied.”

[5:14]  ¹⁰¹ tn Or “through a bad business deal.” The basic meaning of עִנְיַן (’inyan) is “business; affair” (HALOT 857 s.v. עִנְיָן) or “occupation; task” (BDB 775 s.v. עִנְיָן). The term is used in a specific sense in reference to business activity (Eccl 8:16), as well as in a more general sense in reference to events that occur on earth (Eccl 1:13; 4:8). BDB suggests that the phrase עִנְיַן רָע (’inyan ra’) in 5:13 refers to a bad business deal (BDB 775 s.v. עִנְיָן); however, HALOT suggests that it means “bad luck” (HALOT 857 s.v. עִנְיָן). The English versions reflect the same two approaches: (1) bad luck: “some misfortune” (NAB, NIV) and (2) a bad business deal: “a bad investment” (NASB), “a bad venture” (RSV, NRSV, MLB), “some unlucky venture” (Moffatt, NJPS), “an unlucky venture” (NEB), “an evil adventure” (ASV).

[5:14]  ¹⁰² tn Heb “there is nothing in his hand.”

[1:13]  ¹⁰³ tn Heb “I gave my heart” or “I set my mind.” The term לִבִּי (libbi, “my heart”) is an example of synecdoche of part (heart) for the whole (myself). Qoheleth uses this figurative expression frequently in the book. On the other hand, in Hebrew mentality, the term “heart” is frequently associated with one’s thoughts and reasoning; thus, this might be a metonymy of association (heart = thoughts). The equivalent English idiom would be “I applied my mind.”

[1:13]  ¹⁰⁴ tn Heb “with wisdom,” that is, with careful reflection in light of principles observed by the sages.

[1:13]  ¹⁰⁵ tn Heb “to seek and to search out” (לִדְרוֹשׁ וְלָתוּר, lidrosh vÿlatur). This is an example of a verbal hendiadys (the use of two synonymous verbs to state a common idea in an emphatic manner). The terms are used because they are closely related synonyms; therefore, the similarities in meaning should be emphasized rather than the distinctions in meaning. The verb דָּרַשׁ (darash) means “to inquire about; to investigate; to search out; to study” (HALOT 233 s.v. דרשׁ; BDB 205 s.v. דָּרַשׁ). This verb is used literally of the physical activity of investigating a matter by examining the physical evidence and interviewing eye-witnesses (e.g., Judg 6:29; Deut 13:15; 17:4, 9; 19:18), and figuratively (hypocatastasis) of mentally investigating abstract concepts (e.g., Eccl 1:13; Isa 1:17; 16:5; Pss 111:2; 119:45). Similarly, the verb תּוּר (tur) means “to seek out, discover” (HALOT 1708 s.v. תּוּר 1.c; BDB 1064 תּוּר 2). The verb תּוּר is used literally of the physical action of exploring physical territory (Num 13:16-17; 14:6, 34-36; Job 39:8), and figuratively (hypocatastasis) of mentally exploring things (Eccl 1:13; 7:25; 9:1).

[1:13]  ¹⁰⁶ tn Heb “under heaven.”

[1:13]  sn Qoheleth states that he made a thorough investigation of everything that had been accomplished on earth. His position as king gave him access to records and contacts with people that would have been unavailable to others.

[1:13]  ¹⁰⁷ tn This phrase does not appear in the Hebrew text, but is added in the translation for clarity.

[1:13]  ¹⁰⁸ tn Heb “the sons of men/mankind.”

[1:13]  ¹⁰⁹ tn The phrase עִנְיַן רָע (’inyan ra’, “rotten business, grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel) “futile” in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנַה (’anah) means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern, care”). The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III עָנָה). The phrase עִנְיַן רָע is treated creatively by English translations: “sore travail” (KJV, ASV), “sad travail” (YLT), “painful occupation” (Douay), “sorry business” (NEB), “sorry task” (Moffatt), “thankless task” (NAB), “grievous task” (NASB), “trying task” (MLB), “unhappy business” (RSV, NRSV, NJPS), and “heavy burden” (NIV).

[1:13]  ¹¹⁰ tn The syntax of this line in Hebrew is intentionally redundant, e.g. (literally), “It is a grievous task [or “unpleasant business”] that God has given to the sons of man to be occupied with it.” The referent of the third masculine singular suffix on לַעֲנוֹת בּוֹ (la’anot bo, “to be occupied with it”) is עִנְיַן רָע (’inyan ra’, “a grievous task, a rotten business”).

[1:13]  ¹¹¹ tn Or “that keeps them occupied” or “that busies them.” The verb II עָנַה (’anah, “to be occupied with”) is related to the noun עִנְיַן (’inyan, “business, task, occupation”) which also occurs in this verse. The verb עָנַה means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. עָנָה). The Hebrew verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854).

[5:4]  ¹¹² tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

[5:4]  ¹¹³ tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

[5:4]  ¹¹⁴ tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.

[12:14]  ¹¹⁵ tn Heb “will bring every deed into judgment.”

[5:18]  ¹¹⁶ tn Heb “Behold, that which I have seen, I, good which is beautiful.” The phrase “for people” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:18]  ¹¹⁷ sn The phrase “to eat and to drink” is a common idiom in Ecclesiastes for a person enjoying the fruit of his labor (e.g., 2:24; 3:13).

[5:18]  ¹¹⁸ tn Heb “his,” and three times later in the verse.

[5:18]  ¹¹⁹ tn Heb “the toil which one toils.”

[5:18]  ¹²⁰ tn Heb “under the sun.”

[5:18]  ¹²¹ tn The term חֵלֶק (kheleq, “lot”) has a wide range of meanings: (1) “share of spoils” (Gen 14:24; Num 31:36; 1 Sam 30:24), (2) “portion of food” (Lev 6:10; Deut 18:8; Hab 1:16), (3) “portion [or tract] of land” (Deut 10:9; 12:12; Josh 19:9), (4) “portion” or “possession” (Num 18:20; Deut 32:9), (5) “inheritance” (2 Kgs 9:10; Amos 7:4), (6) “portion” or “award” (Job 20:29; 27:13; 31:2; Isa 17:14) or “profit; reward” (Eccl 2:10, 21; 3:22; 5:17-18; 9:6, 9); see HALOT 323 s.v. II חֵלֶק; BDB 324 s.v. חֵלֶק. Throughout Ecclesiastes, the term is used in reference to man’s temporal profit from his labor and his reward from God (e.g., Eccl 3:22; 9:9).

[2:2]  ¹²² 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.

[2:2]  ¹²³ 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.

[2:2]  ¹²⁴ 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.

[1:9]  ¹²⁵ tn Heb “what is.” The Hebrew verbal form is a perfect. Another option is to translate, “What has been.” See the next line, which speaks of the past and the future.

[1:9]  ¹²⁶ tn The Hebrew verbal form is an imperfect.

[1:9]  ¹²⁷ tn Heb “under the sun.”

[2:10]  ¹²⁸ tn Heb “all which my eyes asked for, I did not withhold from them.”

[2:10]  ¹²⁹ 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.

[2:10]  ¹³⁰ tn Heb “So my heart was joyful from all my toil.”

[2:10]  ¹³¹ tn Heb “and this was my portion from all my toil.”

[9:6]  ¹³² tn Heb “their love.”

[9:6]  ¹³³ tn Heb “their hatred.”

[9:6]  ¹³⁴ tn Heb “their envy.”

[9:6]  ¹³⁵ tn Heb “under the sun.”

[10:20]  ¹³⁶ tn Perhaps the referent is people who are in authority because of their wealth.

[10:20]  ¹³⁷ tn Heb “in chambers of your bedroom.”

[10:20]  ¹³⁸ tn Heb “a bird of the air.”

[10:20]  ¹³⁹ tn Heb “might carry the voice.” The article is used here with the force of a possessive pronoun.

[10:20]  ¹⁴⁰ tn The Hebrew phrase בַּעַל הַכְּנָפַיִם (ba’al hakkÿnafayim, “possessor of wings”) is an idiom for a winged creature, that is, a bird (e.g., Prov 1:17; see HALOT 143 s.v. בַּעַל A.6; BDB 127 s.v. בַּעַל 5.a). The term בַּעַל (“master; possessor”) is the construct governing the attributive genitive הַכְּנָפַיִם (“wings”); see IBHS 149-51 §9.5.3b.

[10:20]  ¹⁴¹ tn The term “your” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[10:20]  ¹⁴² tn Heb “tell the matter.”

[2:1]  ¹⁴³ 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).

[2:1]  ¹⁴⁴ 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.

[2:1]  ¹⁴⁵ 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).

[2:1]  ¹⁴⁶ 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.

[2:1]  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.

[2:1]  ¹⁴⁷ 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).

[2:1]  ¹⁴⁸ 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.

[2:1]  ¹⁴⁹ 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.

[2:1]  ¹⁵⁰ 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.

[3:21]  ¹⁵¹ tn Heb “the spirit of the sons of man.”

[6:5]  ¹⁵² tn Heb “it never saw the sun.”

[6:5]  ¹⁵³ tn The word “anything” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:5]  ¹⁵⁴ sn The Hebrew term translated rest here refers to freedom from toil, anxiety, and misery – part of the miserable misfortune that the miserly man of wealth must endure.

[1:8]  ¹⁵⁵ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ¹⁵⁶ tn Heb “the things.” The Hebrew term דְּבָרִים (dÿvarim, masculine plural noun from דָּבָר, davar) is often used to denote “words,” but it can also refer to actions and events (HALOT 211 s.v. דָּבָר 3.a; BDB 183 s.v. דָּבָר IV.4). Here, it means “things,” as is clear from the context: “What has been is what will be, and what has been done is what will be done” (1:9). Here דְּבָרִים can be nuanced “occurrences” or even “[natural] phenomena.”

[1:8]  ¹⁵⁷ tn Heb “is able.”

[1:8]  ¹⁵⁸ tn The Hebrew text has no stated object. The translation supplies “it” for stylistic reasons and clarification.

[1:8]  sn The statement no one can bear to describe it probably means that Qoheleth could have multiplied examples (beyond the sun, the wind, and the streams) of the endless cycle of futile events in nature. However, no tongue could ever tell, no eye could ever see, no ear could ever hear all the examples of this continual and futile activity.

[1:8]  ¹⁵⁹ tn The term מָלֵא (male’, “to be filled, to be satisfied”) is repeated in 1:7-8 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 אֵינֶנּוּ מָלֵא (’enennu male’, “it is never filled”) describes the futility of the water cycle: “All the rivers flow into the sea, yet the sea is never filled.” In 1:8 וְלֹא־תִמָּלֵא (vÿlo-timmale’, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”

[3:1]  ¹⁶⁰ tn Verse 1 is arranged in an ABB’A’ chiasm (לַכֹּל זְמָן וְעֵת לְכָל־חֵפֶץ, lakkol zÿman vÿ’et lÿkhol-khefets): (A) “for everything”; (B) “a season”; (B’) “a time”; (A’) “for every matter.” The terms “season” (זְמָן, zÿman) and “time” (עֵת, ’et) are parallel. In the light of its parallelism with “every matter” (כָל־חֵפֶץ, khol-khefets), the term “everything” (כָל, khol) must refer to events and situations in life.

[3:1]  ¹⁶¹ tn The noun זְמָן (zÿman) denotes “appointed time” or “appointed hour” (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with מועד (“appointed time”), i.e., מועד ירח (“the appointed time of the moon”) parallels זמני חק (“the appointed times of the law”; Sir 43:7). The related verb, a Pual of זָמַן (zaman), means “to be appointed” (HALOT 273 s.v. זְמָן); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I זִמָּה (zimmah, “plan; intention”; Job 17:11; HALOT 272 s.v. I זִמָּה) and מְזִמָּה (mÿzimmah, “purpose; plan; project”), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man’s plan (Isa 5:12); see HALOT 566 s.v. מְזִמָּה; BDB 273 s.v. מְזִמָּה.

[3:1]  sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1).

[3:1]  ¹⁶² tn The noun עֵת (’et, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has subcategories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time” (Eccl 9:11). Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB s.v. עֵת 2.b). Examples: “the time for rain” (Ezra 10:13), “a time of judgment for the nations” (Ezek 30:3), “an appropriate time for every occasion” (Eccl 3:1), “the time when mountain goats are born” (Job 39:1), “the rain in its season” (Deut 11:14; Jer 5:24), “the time for the harvest” (Hos 2:11; Ps 1:3), “food in its season” (Ps 104:27), “no one knows his hour of destiny” (Eccl 9:12), “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.

[3:1]  ¹⁶³ tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1–4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).

[3:1]  ¹⁶⁴ tn Heb “under heaven.”

[5:6]  ¹⁶⁵ tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ¹⁶⁶ tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).

[5:6]  ¹⁶⁷ tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ¹⁶⁸ tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).

[7:15]  ¹⁶⁹ tn The word “life” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.

[7:15]  ¹⁷⁰ tn As is the case throughout Ecclesiastes, the term הַכֹּל (hakkol) should be nuanced “both” rather than “all.”

[7:15]  ¹⁷¹ tn Heb “There is.” The term יֵשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).

[7:15]  ¹⁷² tn Heb “perishes.”

[7:15]  ¹⁷³ tn Or “in his righteousness.” The preposition בְּ (bet) on the terms בְּצִרְקוֹ (bÿtsirqo, “his righteousness”) and בְּרָעָתוֹ (bÿra’ato, “his evil-doing”) in the following line are traditionally taken in a locative sense: “in his righteousness” and “in his wickedness” (KJV, NASB, NIV). However, it is better to take the בְּ (bet) in the adversative sense “in spite of” (e.g., Lev 26:27; Num 14:11; Deut 1:32; Isa 5:25; 9:11, 16, 20; 10:4; 16:14; 47:9; Pss 27:3; 78:32; Ezra 3:3); cf. HALOT 104 s.v. בְּ 7; BDB 90 s.v. בְּ 3.7. NJPS renders it well: “Sometimes a good man perishes in spite of his goodness, and sometimes a wicked one endures in spite of his wickedness.” In a similar vein, D. R. Glenn (“Ecclesiastes,” BKCOT, 993–94) writes: “The word ‘in’ in the phrases ‘in his righteousness’ and ‘in his wickedness’ can here mean ‘in spite of.’ These phrases…argue against the common view that in 7:16 Solomon was warning against legalistic or Pharisaic self-righteousness. Such would have been a sin and would have been so acknowledged by Solomon who was concerned about true exceptions to the doctrine of retribution, not supposed ones (cf. 8:10–14 where this doctrine is discussed again).”

[7:15]  ¹⁷⁴ tn Heb “There is.” The term יֵשׁ (yesh,“there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).

[7:15]  ¹⁷⁵ tn Heb “a wicked man endures.”

[4:5]  ¹⁷⁶ tn Heb “the fool folds his hands.” The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words “and does no work” (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant.

[4:5]  ¹⁷⁷ tn Heb “and eats his own flesh.” Most English versions render the idiom literally: “and eats/consumes his flesh” (KJV, AS, NASB, NAB, RSV, NRSV, NJPS). However, a few versions attempt to explain the idiom: “and lets life go to ruin” (Moffatt), “and wastes away” (NEB), “and ruins himself” (NIV).

[6:4]  ¹⁷⁸ tn Heb “he”; the referent (“the stillborn child”) has been specified in the translation for clarity.

[6:4]  ¹⁷⁹ tn The phrase “into the world” does not appear in Hebrew, but is added in the translation for clarity.

[6:4]  ¹⁸⁰ sn The birth of the stillborn was in vain – it did it no good to be born.

[6:4]  ¹⁸¹ sn The name of the stillborn is forgotten.

[10:6]  ¹⁸² tn Heb “folly.”

[10:6]  ¹⁸³ tn Heb “high places.”

[12:10]  ¹⁸⁴ tn In the construct phrase דִּבְרֵי־חֵפֶץ (divre-khefets, “words of delight”) the noun חֵפֶץ (“delight”) functions as an attributive genitive (“delightful words”) or a genitive of estimation or worth (“words viewed as delightful by Qoheleth” or “words that he took delight in”). For another example of a genitive of estimation of worth, see זִבְחֵי אֱלֹהִים (zivkhe ’elohim) “sacrifices of God” = “sacrifices viewed as acceptable to God” (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.

[12:10]  ¹⁸⁵ tc The consonantal form וכתוב has been revocalized in three ways: (1) The Masoretes read וְכָתוּב (vÿkhatuv, conjunction + Qal passive participle ms from כָּתַב, katav, “to write”): “Qoheleth sought to find pleasant words, what was written uprightly, namely, words of truth.” This is supported by the LXX’s καὶ γεγραμμένον (kai gegrammenon, conjunction + masculine accusative singular perfect passive participle from γράφω, grafw, “to write). (2) The BHS editors suggest the vocalization וְכָתוֹב (vÿkhatov, conjunction + Qal infinitive absolute). The infinitive וְכָתוֹב (“and to write”) in the B-line would parallel the infinitive of purpose לִמְצֹא (limtso’, “to find”) in the A-line: “Qoheleth sought to find pleasant words, and to write accurately words of truth.” (3) Several medieval Hebrew mss preserve an alternate textual tradition of וְכָתַב (vÿkhatav, conjunction + Qal perfect 3rd person masculine singular). This is reflected in the Greek versions (Aquila and Symmachus), Syriac Peshitta and Vulgate. The major English versions are divided among these three textual options: (1) וְכָתוּב (Qal passive participle): “and that which was written was upright, even words of truth” (KJV); “and that which was written uprightly, even words of truth” (ASV); “and, written by the upright, words of truth” (YLT); “but what he wrote was the honest truth” (NEB); “and what he wrote was upright and true” (NIV). (2) וְכָתוֹב (Qal infinitive absolute): “and to write words of truth correctly” (NASB); “and to write correctly the reliable words of truth” (MLB); “and to write down true sayings with precision” (NAB). (3) וְכָתַב (Qal perfect 3rd person masculine singular): “and uprightly he wrote words of truth” (RSV); “and he wrote words of truth plainly” (NRSV); “even as he put down plainly what was true” (Moffatt); “and he wrote words most right, and full of truth” (Douay); and “and he recorded genuinely truthful sayings” (NJPS). The editors of the Jerusalem Hebrew Bible project favor וְכָתוֹב “and to write” (option 2): see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596–97.

[12:10]  ¹⁸⁶ tn The construct phrase דִּבְרֵי אֱמֶת (divre ’emet, “words of truth”) is a genitive of content (“words containing truth”) or an attributive genitive (“truthful words”). Depending upon the vocalization of וכתוב, the phrase functions in one of two ways: (1) as direct object of וְכָתוֹב יֹשֶׁר (vÿkhatov yosher) “and he accurately wrote truthful words”; or (2) in apposition to וְכָתוּב יֹשֶׁר (vÿkhatuv yosher) “and what is written uprightly, namely, truthful words.”

[2:19]  ¹⁸⁷ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ¹⁸⁸ 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”).

[2:19]  ¹⁸⁹ 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).

[2:19]  ¹⁹⁰ 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.

[2:19]  ¹⁹¹ tn Heb “under the sun.”

[9:1]  ¹⁹² tn Heb “I laid all this to my heart.”

[9:1]  ¹⁹³ tn The term וְלָבוּר (velavur, conjunction + Qal infinitive construct from בּוּר, bur, “to make clear”) denotes “to examine; to make clear; to clear up; to explain” (HALOT 116 s.v. בור; BDB 101 s.v. בּוּר). The term is related to Arabic baraw “to examine” (G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 [1936]: 108). This verb is related to the Hebrew noun בֹּר (bor, “cleanness”) and adjective בַּר (bar, “clean”). The term is used in the OT only in Ecclesiastes (1:13; 2:3; 7:25; 9:1). This use of the infinitive has a connotative sense (“attempting to”), and functions in a complementary sense, relative to the main verb.

[9:1]  ¹⁹⁴ tn The words “I concluded that” do not appear in the Hebrew text, but are supplied in the translation for clarity.

[9:1]  ¹⁹⁵ tn Heb “whether love or hatred.”

[9:1]  ¹⁹⁶ tn Heb “man does not know anything before them.”

[1:12]  ¹⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ¹⁹⁸ tn Heb “all his days.”

[2:23]  ¹⁹⁹ 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!

[2:23]  ²⁰⁰ tn Heb “his heart (i.e., mind) does not rest.”

[6:6]  ²⁰¹ tn Heb “Do not all go to the same place?” The rhetorical question is an example of erotesis of positive affirmation, expecting a positive answer, e.g., Ps 56:13 [14] (see E. W. Bullinger, Figures of Speech, 947). It affirms the fact that both the miserly rich man who lives two thousand years, as well as the stillborn who never lived one day, both go to the same place – the grave. And if the miserly rich man never enjoyed the fruit of his labor during his life, his fate was no better than that of the stillborn who never had opportunity to enjoy any of the blessings of life. In a sense, it would have been better for the miserly rich man to have never lived than to have experienced the toil, anxiety, and misery of accumulating his wealth, but never enjoying any of the fruits of his labor.

[8:5]  ²⁰² tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.

[8:5]  ²⁰³ tn Heb “the heart of a wise man.”

[8:5]  ²⁰⁴ tn The term עֵת (’et, “time”) connotes “a proper, suitable time for an event; the right moment” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b); e.g., “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the time when mountain goats are born” (Job 39:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27).

[8:11]  ²⁰⁵ tn The particle אֲשֶׁר (’asher) is used as a conjunction in a conditional/temporal clause to introduce the protasis (“when” or “if”), and עַל־כֵּן (’al-ken) introduces the apodosis (“then”); cf. BDB 83 s.v. אֲשֶׁר 8.d.

[8:11]  ²⁰⁶ tn The noun פִתְגָם (fitgam, “decision; announcement; edict; decree”) is a loanword from Persian patigama (HALOT 984 s.v. פִּתְגָם; BDB 834 s.v. פִּתְגָם). The Hebrew noun occurs twice in the OT (Eccl 8:11; Esth 1:20), twice in the Apocrypha (Sir 5:11; 8:9), and five times in Qumran (11QtgJob 9:2; 29:4; 30:1; 34:3; 1QapGen 22:27). The English versions consistently nuance this as a judicial sentence against a crime: “sentence” (KJV, NEB, NAB, ASV, NASB, RSV, NRSV, MLB, YLT), “sentence for a crime” (NIV), “sentence imposed” (NJPS), “sentence on a crime” (Moffatt).

[8:11]  ²⁰⁷ tn Heb “is not done.” The verb עָשַׂה (’asah, “to do”) refers to a judicial sentence being carried out (HALOT 892 s.v. 2). The Niphal can denote “be executed; be carried out” of a sentence (Eccl 8:11) or royal decree (Esth 9:1; BDB 795 s.v. 1.a). Similarly, the Qal can denote “to execute” vengeance (Judg 11:36) or judgment (1 Sam 28:18; Isa 48:14; Ezek 25:11; 28:26; Ps 149:7, 9; BDB 794 s.v.).

[8:11]  ²⁰⁸ tn Heb “the evil.”

[8:11]  ²⁰⁹ tn Heb “the heart of the sons of man.” The singular noun לֵב (lev, “heart”) is used collectively. The term לֵב is often used figuratively (metonymy) in reference to inclinations and determinations of the will (BDB 525 s.v. 4), moral character (BDB 525 s.v. 6), and as a synecdoche for the man himself (BDB 525 s.v. 7).

[8:11]  ²¹⁰ tn Heb “is full to do evil.” The verb מָלֵא (male’, “to fill”) is used figuratively (metonymy): the lack of swift judicial punishment only emboldens the wicked to commit more crimes without fear of retribution. Most English versions translate the term literally: “are filled” (NIV, MLB, YLT), “is fully set” (KJV, ASV, RSV, NRSV). However, several versions nuance it figuratively: “emboldened” (ASV, NJPS) and “boldly” (NEB). Moffatt renders the line, “Because sentence on a crime is not executed at once, the mind of man is prone to evil practices.”

[12:9]  ²¹¹ sn Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29–31.

[12:9]  ²¹² tn Heb “he weighed and studied.” The verbs וְאִזֵּן וְחִקֵּר (vÿ’izzen vekhiqqer, “he weighed and he explored”) form a hendiadys (a figurative expression in which two separate terms used in combination to convey a single idea): “he studiously weighed” or “carefully evaluated.” The verb וְאִזֵּן (conjunction + Piel perfect 3rd person masculine singular from II אָזַן (’azan) “to weigh; to balance”) is related to the noun מֹאזֵן (mo’zen) “balances; scales” used for weighing money or commercial items (e.g., Jer 32:10; Ezek 5:1). This is the only use of the verb in the OT. In this context, it means “to weigh” = “to test; to prove” (BDB 24 s.v. מאזן) or “to balance” (HALOT 27 II אָזַן). Cohen suggests, “He made an examination of the large number of proverbial sayings which had been composed, testing their truth and worth, to select those which he considered deserving of circulation” (A. Cohen, The Five Megilloth [SoBB], 189).

[12:9]  ²¹³ tn The verb תָּקַן (taqan, “to make straight”) connotes “to put straight” or “to arrange in order” (HALOT 1784 s.v. תקן; BDB 1075 s.v. תָּקַן).This may refer to Qoheleth’s activity in compiling a collection of wisdom sayings in an orderly manner, or writing the wisdom sayings in a straightforward, direct manner.

[2:20]  ²¹⁴ 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.

[2:20]  ²¹⁵ 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”).

[2:20]  ²¹⁶ 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).

[2:20]  ²¹⁷ 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.

[2:20]  ²¹⁸ tn Heb “under the sun.”

[6:10]  ²¹⁹ tn Heb “already its name was called.”

[6:10]  ²²⁰ tn Or “and what a person (Heb “man”) is was foreknown.”

[6:10]  ²²¹ tn Heb “he cannot contend with the one who is more powerful than him.” The referent of the “the one who is more powerful than he is” (God) has been specified in the translation for clarity. The words “with God about his fate” have been added for clarity as well.

[8:16]  ²²² tn Heb “I applied my heart.”

[8:16]  ²²³ tn Heb “to know.”

[8:16]  ²²⁴ tn Heb “and to see the business which is done.”

[8:16]  ²²⁵ tn Heb “for no one sees sleep with their eyes either day or night.” The construction גַם …כִּי (ki… gam) expresses a concessive sense: “even though” (e.g., Ps 23:4; Prov 22:6; Eccl 4:14; Isa 1:15; Lam 3:8; Hos 8:10; 9:16); cf. HALOT 196 s.v. גַּם 9; BDB 169 s.v. גַּם 6; 473 s.v. כִּי 2.c.

[9:14]  ²²⁶ tn The verbs in this section function either as past definite actions (describing a past situation) or as hypothetical past actions (describing an imaginary hypothetical situation for the sake of illustration). The LXX uses subjunctives throughout vv. 14-15 to depict the scenario as a hypothetical situation: “Suppose there was a little city, and a few men [lived] in it; and there should come against it a great king, and surround it, and build great siege-works against it; and should find in it a poor wise man, and he should save the city through his wisdom; yet no man would remember that poor man.”

[9:14]  ²²⁷ tn The two perfect tense verbs וְסָבַב (vÿsavav, “he besieged”) and וּבָנָה (uvanah, “he built”) may be taken in a complementary sense, qualifying the action of the main perfect tense verb וּבָא (uva’, “he attacked it”).

[9:14]  ²²⁸ tn The root גדל (“mighty; strong; large”) is repeated in 9:13b for emphasis: “a mighty (גָדוֹל, gadol) king…building strong (גְדֹלִים, gÿdolim) siege works.” This repetition highlights the contrast between the vast power and resources of the attacking king, and the meager resources of the “little” (קְטַנָּה, qÿtannah) city with “few” (מְעָט, mÿ’at) men in it to defend it.

[11:6]  ²²⁹ tn Heb “do not let your hand rest.” The Hebrew phrase “do not let your hand rest” is an idiom that means “do not stop working” or “do not be idle” (e.g., Eccl 7:18); cf. BDB 628 s.v. נוּחַ B.1. Several English versions capture the sense of the idiom well: “do not stop working” (NEB); “do not be idle” (MLB); “let not your hand be idle” (NAB); “let not your hands be idle” (NIV); “stay not your hand” (Moffatt). The term “hand” is a synecdoche of part (i.e., do not let your hand rest) for the whole person (i.e., do not allow yourself to stop working).

[11:6]  ²³⁰ tn The terms “morning” (בֹּקֶר, boqer) and “evening” (עֶרֶב, ’erev) form a merism (a figure of speech using two polar extremes to include everything in between) that connotes “from morning until evening.” The point is not that the farmer should plant at two times in the day (morning and evening), but that he should plant all day long (from morning until evening). This merism is reflected in several translations: “in the morning…until evening” (NEB, Moffatt).

[11:6]  ²³¹ tn The term “activity” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[11:6]  ²³² tn The verb כָּשֵׁר (kasher, “to prosper”) is used metonymically to denote “will succeed.” In 11:10, it means “skill in work.”

[11:6]  ²³³ tn Or “together.”

[4:8]  ²³⁴ tn Heb “There is one and there is not a second.”

[4:8]  ²³⁵ tn Heb “son nor brother.” The terms “son” and “brother” are examples of synecdoche of specific (species) for the general (genus). The term “son” is put for offspring, and “brother” for siblings (e.g., Prov 10:1).

[4:8]  ²³⁶ tn Heb “his eye.” The term “eye” is a synecdoche of part (i.e., the eye) for the whole (i.e., the whole person); see E. W. Bullinger, Figures of Speech, 647.

[4:8]  ²³⁷ tn The phrase “he laments” is not in the Hebrew text, but is supplied in the translation for clarity. The direct discourse (“For whom am I toiling and depriving myself of pleasure?”) is not introduced with an introductory structure. As in the LXX, some translations suggest that these words are spoken by a lonely workaholic, e.g., “He says…” (NAB, NEB, ASV, NIV, NRSV). Others suggest that this is a question that he never asks himself, e.g., “Yet he never asks himself…” (KJV, RSV, MLB, YLT, Douay, NASB, Moffatt).

[4:8]  ²³⁸ tn Heb “my soul.”

[4:8]  ²³⁹ tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51).

[4:8]  ²⁴⁰ tn The adjective רָע (ra’, “evil”) here means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase עִנְיַן רָע (’inyan ra’, “unhappy business; rotten business; grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel, “futile”) in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנָה (’anah) means “to be occupied; to be busy with (בְּ, bet),” e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern; care.” The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III ענה). HALOT 857 s.v. עִנְיָן renders the phrase as “unhappy business” here. The phrase עִנְיַן רָע, is treated creatively by English versions: KJV, ASV “sore travail”; YLT “sad travail”; Douay “grievous vexation”; RSV, NRSV, NJPS “unhappy business”; NEB, Moffatt “sorry business”; NIV “miserable business”; NAB “worthless task”; NASB “grievous task”; MLB “sorry situation”; NLT “depressing.”

[6:3]  ²⁴¹ tn Heb “the days of his years are many.”

[6:3]  ²⁴² tn Heb “he has no burial.” The phrase וְגַם־קְבוּרָה לֹא־הָיְתָה (vÿgam-qÿvurah lo’-haytah, “he even has no burial”) is traditionally treated as part of a description of the man’s sorry final state, that is, he is deprived of even a proper burial (KJV, NEB, RSV, NRSV, ASV, NASB, NIV, NJPS, MLB, Moffatt). However, the preceding parallel lines suggest that this a hyperbolic protasis: “If he were to live one hundred years…even if he were never buried [i.e., were to live forever]….” A similar idea occurs elsewhere (e.g., Pss 49:9; 89:48). See D. R. Glenn, “Ecclesiastes,” BKCOT, 990.

[6:3]  ²⁴³ tn The noun נֶפֶל (nefel) denotes “miscarriage” and by metonymy of effect, “stillborn child” (e.g., Ps 58:9; Job 3:16; Eccl 6:3); cf. HALOT 711. The noun is related to the verb נָפַל (nafal, “to fall,” but occasionally “to be born”; see Isa 26:18); cf. HALOT 710 s.v. נפל 5.

[6:3]  ²⁴⁴ sn The point of 6:3-6 is that the futility of unenjoyed wealth is worse than the tragedy of being stillborn.

[8:14]  ²⁴⁵ tn Heb “there is.” The term יֶשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).

[8:14]  ²⁴⁶ tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[8:14]  ²⁴⁷ tn Or “vanity” (again at the end of this verse). The Hebrew term הֶבֶל (hevel) here denotes “enigma,” that is, something that is difficult to understand. This sense is derived from the literal referent of breath, vapor or wind that cannot be seen; thus, “obscure; dark; difficult to understand; enigmatic” (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10).

[8:14]  ²⁴⁸ tn Heb “to whom it happens according to the deeds of the wicked”; or “who are punished for the deeds of the wicked.”

[8:14]  ²⁴⁹ tn Heb “to whom it happens according to the deeds of the righteous”; or “who are rewarded for the deeds of the righteous.”

[8:17]  ²⁵⁰ tn Heb “all the work of God.”

[8:17]  ²⁵¹ tn Heb “the work that is done.”

[8:17]  ²⁵² tn Heb “under the sun.”

[8:17]  ²⁵³ tn Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.

[8:17]  ²⁵⁴ tn Heb “find.”

[8:17]  ²⁵⁵ tn The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:17]  ²⁵⁶ tn The particle אִם (’im, “even if”) introduces the protasis in a real conditional clause (“If a wise man …”); see IBHS 636-37 §38.2d; R. J. Williams, Hebrew Syntax, 74, §453.

[8:17]  ²⁵⁷ tn The imperfect tense verb יֹאמַר (yo’mar, “to say”) functions in a modal sense, denoting possibility (see IBHS 508 §31.4e; R. J. Williams, Hebrew Syntax, 31, §169).

[8:17]  ²⁵⁸ tn Heb “he cannot find”; or “he does not find.”

[8:17]  ²⁵⁹ tn The term “it” does not appear in the Hebrew text, but is an implied direct object and has been supplied in the translation for smoothness and stylistic reasons.

[9:2]  ²⁶⁰ tn Heb “all things just as to everyone, one fate.”

[9:2]  ²⁶¹ tc The MT reads simply “the good,” but the Greek versions read “the good and the bad.” In contrast to the other four pairs in v. 2 (“the righteous and the wicked,” “those who sacrifice, and those who do not sacrifice,” “the good man…the sinner,” and “those who make vows…those who are afraid to make vows”), the MT has a triad in the second line: לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא (lattov vÿlattahor vÿlattame’, “the good, and the clean, and the unclean”). This reading in the Leningrad Codex (ca. a.d. 1008) – the basis of the BHS and BHK publications of the MT – is also supported by the Ben Asher text of the First Rabbinic Bible (“the Soncino Bible”) published in a.d. 1488-94. On the other hand, the Greek version in B (Aquila) has two pairs: τῷ ἀγαθῷ καὶ τῷ κακῷ, καὶ τῷ καθαρῷ καὶ τῷ ἀκαθάρτῳ (“the good and the bad, and the clean and the unclean”). Either Aquila inserted καὶ τῷ κακῷ (kai tw kakw, “and the bad”) to fill out a pair and to create six parallel pairs in v. 2, or Aquila reflects an early Hebrew textual tradition tradition of לַטּוֹב וְלַרָע (lattov vÿlara’, “the good and the bad”). Since Aquila is well known for his commitment to a literal – at times even a mechanically wooden – translation of the Hebrew, with no room for improvisation, it is more than likely that Aquila is reflecting an authentic Hebrew textual tradition. Aquila dates to a.d. 130, while the Leningrad Codex dates to a.d. 1008; therefore, the Vorlage of Aquila might have been the original Hebrew textual tradition, being much earlier than the MT of the Leningrad Codex. The alternate textual tradition of Aquila is also seen in the Syriac and Latin versions (but these are dependent upon the Greek = Aquila). On the other hand, the editors of BHK and BHS suggest that the presence of the anomalous לַטּוֹב was an addition to the Hebrew text, and should be deleted. They also suggest that the Greek pair τῷ ἀγαθῷ καὶ τῷ κακῷ (tw agaqw kai tw kakw, “the good and the bad”) does not reflect an alternate textual tradition, but that their Vorlage contained only לַטּוֹב: the Greek version intentionally added καὶ τῷ κακῷ (kai tw kakw, “and the bad”) to create a pair. The English versions are divided. Several follow the Greek: “the good and the bad, the clean and the unclean” (NEB, NAB, RSV, NRSV, NIV, Moffatt, NLT). Others follow the Hebrew: “the good and the clean and the unclean” (KJV, ASV, MLB, NJPS). None, however, delete “the good” (לַטּוֹב) as suggested by the BHK and BHS editors. If the shorter text were original, the addition of καὶ τῷ κακῷ would be intentional. If the longer text were original, the omission of וְלַרָע (“and the bad”) could have caused by unintentional homoioarcton (“similar beginning”) in the three-fold repetition of לט in וְלַרָע וְלַטָּהוֹר וְלַטָּמֵא לַטּוֹב (lattov vÿlara’ vÿlattahor vÿlattame’, “the good and the bad, the clean and the unclean”). The term וְלַרָע (“and the bad”) was accidentally omitted when a scribe skipped from the first occurrence of לט in לַטּוֹב to its second occurrence in the word וְלַטָּהוֹר (“the clean”).

[9:2]  ²⁶² tn Heb “As is the good (man), so is the sinner.”