Pengkhotbah 2:11

2:11 Yet when I reflected on everything I had accomplished ¹ 

and on all the effort that I had expended to accomplish it, ² 

I concluded: ³  “All these ⁴  achievements and possessions ⁵  are ultimately ⁶  profitless ⁷  –

like chasing the wind!

There is nothing gained ⁸  from them ⁹  on earth.” ¹⁰ 

Pengkhotbah 2:19

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

Yet ¹¹  he will be master over all the fruit of ¹²  my labor ¹³ 

for which I worked so wisely ¹⁴  on earth! ¹⁵ 

This also is futile!

Pengkhotbah 4:3

4:3 But better than both is the one who has not been born ¹⁶ 

and has not seen the evil things that are done on earth. ¹⁷ 

Pengkhotbah 4:7

Labor Motivated by Greed

4:7 So ¹⁸  I again considered ¹⁹  another ²⁰  futile thing on earth: ²¹ 

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: ²² 

to eat and drink, ²³  and find enjoyment in all their ²⁴  hard work ²⁵  on earth ²⁶ 

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

for this is their reward. ²⁷ 

Pengkhotbah 6:12

6:12 For no one knows what is best for a person during his life ²⁸  –

during the few days of his fleeting life –

for ²⁹  they pass away ³⁰  like a shadow.

Nor can anyone tell him what the future will hold for him on earth. ³¹ 

Pengkhotbah 7:11

Wisdom Can Lengthen One’s Life

7:11 Wisdom, like ³²  an inheritance, is a good thing;

it benefits those who see the light of day. ³³ 

Pengkhotbah 8:15-17

Enjoy Life In Spite of Its Injustices

8:15 So I recommend the enjoyment of life, ³⁴ 

for there is nothing better on earth ³⁵  for a person to do ³⁶  except ³⁷  to eat, drink, and enjoy ³⁸  life. ³⁹ 

So ⁴⁰  joy ⁴¹  will accompany him in his toil

during the days of his life which God gives him on earth. ⁴² 

Limitations of Human Wisdom

8:16 When I tried ⁴³  to gain ⁴⁴  wisdom

and to observe the activity ⁴⁵  on earth –

even though it prevents anyone from sleeping day or night ⁴⁶  –

8:17 then I discerned all that God has done: ⁴⁷ 

No one really comprehends what happens ⁴⁸  on earth. ⁴⁹ 

Despite all human ⁵⁰  efforts to discover it, no one can ever grasp ⁵¹  it. ⁵² 

Even if ⁵³  a wise person claimed ⁵⁴  that he understood,

he would not really comprehend ⁵⁵  it. ⁵⁶ 

Pengkhotbah 9:3

9:3 This is the unfortunate fact ⁵⁷  about everything that happens on earth: ⁵⁸ 

the same fate awaits ⁵⁹  everyone.

In addition to this, the hearts of all people ⁶⁰  are full of evil,

and there is folly in their hearts during their lives – then they die. ⁶¹ 

Pengkhotbah 9:6

9:6 What they loved, ⁶²  as well as what they hated ⁶³  and envied, ⁶⁴  perished long ago,

and they no longer have a part in anything that happens on earth. ⁶⁵ 

Pengkhotbah 9:13

Most People Are Not Receptive to Wise Counsel

9:13 This is what I also observed about wisdom on earth, ⁶⁶ 

and it is a great burden ⁶⁷  to me:

[2:11]  ¹ tn Heb “all my works that my hands had done.”

[2:11]  ² tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (’amal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.

[2:11]  ³ tn Heb “Behold!”

[2:11]  ⁴ tn The term הַכֹּל (hakkol, “everything” or “all”) must be qualified and limited in reference to the topic that is dealt with in 2:4-11. This is an example of synecdoche of general for the specific; the general term “all” is used only in reference to the topic at hand. This is clear from the repetition of כֹּל (kol, “everything”) and (“all these things”) in 2:11.

[2:11]  ⁵ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

[2:11]  ⁶ tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ⁷ tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.

[2:11]  ⁸ tn The noun יִתְרוֹן (yitron, “profit”) has a two-fold range of meanings: (1) “what comes of [something]; result” (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) “profit; advantage” (Eccl 2:13; 10:11); see HALOT 452–53 s.v. יִתְרוֹי. It is derived from the noun יֶתֶר (yeter, “what is left behind; remainder”; HALOT 452 s.v. I יֶתֶר). The related verb יָתַר (yatar) denotes “to be left over; to survive” (Niphal) and “to have left over” (Hiphil); see HALOT 451–52 s.v. יתר. When used literally, יִתְרוֹן refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man’s labor due to death.

[2:11]  ⁹ tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ¹⁰ tn Heb “under the sun.”

[2:19]  ¹¹ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “under the sun.”

[4:3]  ¹⁶ tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:3]  ¹⁷ tn Heb “under the sun.”

[4:7]  ¹⁸ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again…”; (2) consequence of preceding statement: “So I observed again…”; or (3) continuation of preceding statement: “And I observed again….”

[4:7]  ¹⁹ tn Heb “I turned and I saw…”; or “I again considered.” The Hebrew phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti…va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb שׁוּב (shuv, “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב, “to turn”) to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider….” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered …” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider…”). See IBHS 554-55 §33.3.1a.

[4:7]  ²⁰ tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:7]  ²¹ tn Heb “under the sun.”

[5:18]  ²² 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]  ²³ 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]  ²⁴ tn Heb “his,” and three times later in the verse.

[5:18]  ²⁵ tn Heb “the toil which one toils.”

[5:18]  ²⁶ tn Heb “under the sun.”

[5:18]  ²⁷ 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).

[6:12]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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.

[7:11]  ³² tn Or “Wisdom with an inheritance, is good”; or “Wisdom is as good as an inheritance.” This use of the preposition עִם (’im) may denote: (1) accompaniment: “together with,” or (2) comparison: “as good as; like; in comparison to” (HALOT 839–40 s.v. עִם; BDB 767–69 s.v. עִם). BDB 767 s.v. 1 suggests the accompaniment nuance “together with,” while HALOT 840 s.v. 2.c suggests the comparative sense “in comparison to.” The translations are also divided: “wisdom with an inheritance is good” (KJV, ASV margin, RSV, NASB, YLT); “wisdom, like an inheritance, is a good thing” (NIV); “wisdom is as good as an inheritance” (ASV, NRSV, MLB, NJPS, Moffatt); “wisdom is better than an inheritance” (NEB). Because v. 12 compares wisdom with money (i.e., an inheritance), v. 11 is probably making a comparison as well: “Wisdom, like an inheritance, is good” (7:11a) = “Wisdom provides protection, just as money provides protection” (7:12a). The “good thing” that wisdom – like an inheritance or money – provides is protection.

[7:11]  ³³ tn Heb “see the sun.”

[8:15]  ³⁴ tn Heb “the enjoyment.” The phrase “of life” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[8:15]  ³⁵ tn Heb “under the sun.”

[8:15]  ³⁶ tn The phrase “to do” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:15]  ³⁷ tn The construction אִם…כִּי (ki…’im) is used as a particle of exception to limit the preceding clause (“except; nothing but”). See, e.g., Gen 28:17; 39:9; Lev 21:2; Num 14:30; Deut 10:12; 1 Sam 30:22; 2 Kgs 4:2; 5:15; 2 Chr 21:17; Esth 2:15; 5:12; Eccl 3:12; Isa 42:19; Dan 10:21; Mic 6:8 (cf. HALOT 471 s.v. אִם כִּי B.2; BDB 474 s.v. אִם כִּי 2.a).

[8:15]  ³⁸ sn Except to eat, drink, and enjoy life. Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism. Nor is he lamenting the absolute futility of life and the lack of eternal retribution. He is submitting to the reality that in a sin-cursed world there is much of human existence marked by relative futility. Since the righteous man cannot assume that he will automatically experience temporal prosperity and blessings on this earth, he should – at the very least – enjoy each day to its fullest as a gift from God. D. R. Glenn (“Ecclesiastes,” BKCOT, 997) notes, “Each day’s joys should be received as gifts from God’s hands and be savored as God permits (3:13; 5:19).”

[8:15]  ³⁹ tn The term “life” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[8:15]  ⁴⁰ tn The vav introduces a logical conclusion.

[8:15]  ⁴¹ tn Heb “it”; the referent (enjoyment of life) has been specified in the translation for clarity.

[8:15]  ⁴² tn Heb “under the sun.”

[8:16]  ⁴³ tn Heb “I applied my heart.”

[8:16]  ⁴⁴ tn Heb “to know.”

[8:16]  ⁴⁵ tn Heb “and to see the business which is done.”

[8:16]  ⁴⁶ 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.

[8:17]  ⁴⁷ tn Heb “all the work of God.”

[8:17]  ⁴⁸ tn Heb “the work that is done.”

[8:17]  ⁴⁹ tn Heb “under the sun.”

[8:17]  ⁵⁰ tn Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.

[8:17]  ⁵¹ tn Heb “find.”

[8:17]  ⁵² tn The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:17]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Heb “he cannot find”; or “he does not find.”

[8:17]  ⁵⁶ 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.

[9:3]  ⁵⁷ tn Heb “evil.”

[9:3]  ⁵⁸ tn Heb “under the sun.”

[9:3]  ⁵⁹ tn The term “awaits” does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons.

[9:3]  ⁶⁰ tn Heb “also the heart of the sons of man.” Here “heart” is a collective singular.

[9:3]  ⁶¹ tn Heb “and after that [they go] to [the place of] the dead.”

[9:6]  ⁶² tn Heb “their love.”

[9:6]  ⁶³ tn Heb “their hatred.”

[9:6]  ⁶⁴ tn Heb “their envy.”

[9:6]  ⁶⁵ tn Heb “under the sun.”

[9:13]  ⁶⁶ tn Heb “under the sun.”

[9:13]  ⁶⁷ tn The term “burden” does not appear in the Hebrew text, but is supplied in the translation for clarity.