The words of the Preacher, the son of David, king in Jerusalem.
Vanity of vanities, says the Preacher,
Vanity of vanities! All is vanity.
There is no Definite Article here, although it does appear in Eccl. 7:27; 12:8. This is a function more than a title. The best translation would be professor or teacher (BDB 875). See Introduction, Name of the Book, C and Authorship, F.
This verse and verse 12 imply that this is speaking of Solomon, but other references throughout the book do not fit Solomon. I believe that an unknown wisdom teacher(s) used Solomon's wisdom, wealth, power, and position as a literary foil to critique life. See Introduction, Authorship, C.
This is a Hebrew superlative (cf. Eccl. 1:2 and 12:8). The word means vapor, breath, or mist (BDB 210 I, cf. James 4:14). Its emphasis is either (1) nothingness or (2) the transitoriness of human life. The context supports the latter (cf. H. C. Leupold, Exposition of Ecclesiastes, p. 41).
This is a key term and recurrent phrase in this book (cf. Eccl. 1:2, 14; 2:1, 11, 15, 17, 19, 21, 23, 26; 3:19; 4:4, 7, 8, 16; 5:7, 10; 6:2, 4, 9, 11, 12; 7:6, 15; 8:10, 14; 9:9; 11:8, 10; 12:8). The term is used sparingly in other wisdom books; Job, 5 times; Psalms, 9 times; and Proverbs, 3 times.
For different theories about how it views the strong statements in this book, see Introduction, Authorship, H. I prefer option #1. This theological presupposition will be the grid through which I interpret the book.
Notice the root, vanity (BDB 210 I), is used five times in this one verse! The Handbook on Ecclesiastes by UBS, says the term should be understood as
1. incomprehensible
2. enigmatic
3. mysterious
4. impossible to understand
Therefore, it communicates the reality that life is full of unanswerable questions (p. 4). The person knowledgeable in wisdom will know this, but will continue to trust God and keep His commandments.
This refers to the uncertain and unpredictable activities of life. These are a result of fallen humanity trying to live life in his own strength, independent from God. This is the condition left by the Fall (cf. Genesis 3)!
The Hebrew term all (BDB 481), often translated everything, is a common word, but is used unusually often in Ecclesiastes (cf. Eccl. 9 times in chapter 1; 17 times in chapter 2; 13 times in chapter 3, etc.). Qoheleth uses this inclusive language to express his theological emphasis on
1. God's control and sovereignty
2. human ineffectiveness and transitoriness
What advantage does man have in all his work
A generation goes and a generation comes,
Also, the sun rises and the sun sets;
.
Blowing toward the south,
All the rivers flow into the sea,
All things are wearisome;
.
That which has been is that which will be,
Is there anything of which one might say,
There is no remembrance of earlier things;
.
All human work and all other things are meaningless if there is no God (atheistic humanism). We are the chance result of physical forces. There is no purpose, no meaning, no afterlife, no god, just the physical universe (atheistic naturalism).
advantage
NKJV, NJB profit
NRSV gain
TEV what do you have to show for it
This root (BDB 451-452) has several meanings:
1. I - reminder, excess, pre-eminence
2. II - cord, rope, bowstring
3. III - abundance
The form here is found only in Ecclesiastes (cf. Eccl. 1:3; 2:11, 13[twice]; 3:9; 5:8, 15; 7:12; 10:11, 11; another form of the term is a substantive from the Qal PARTICIPLE, cf. Eccl. 6:11; 7:11, 16; 12:9, 12). It is obviously a key term because it describes the goal of mankind's search! The Handbook on Ecclesiastes by UBS, suggests it refers to eternity or the afterlife, possibly a lasting benefit (pp. 5-6).
The word toil (BDB 765), used twice, has several connotations. The root can mean
1. trouble, sorrow
2. trouble, mischief
3. toil, labor
In this context #3 fits best, but one feels the presence of the other connotations in the root (there are several verses where the root is used twice ( Eccl. 1:3; 2:10, 11, 18, 19, 20, 21, 22; 4:8; 5:18; 9:9).
This is the key phrase (Preposition, DBD 1065; Definite Article and Noun, DBD 1039) in interpreting the entire book. It is used twenty-five times. It reflects mankind's efforts without God. Qoheleth examines physical life (by observation, i.e. natural revelation) and comes to the conclusion that it is vanity (cf. Dictionary of Biblical Imagery, p. 228).
This begins a poetic stanza:
1. NASB - vv. 3-11
2. NKJV - vv. 3-11
3. NRSV - vv. 1-11
4. TEV - prose
5. NJB - prose
6. JPSOA - vv. 2-9
7. NIV - vv. 3-11
8. REB - prose
It is obvious that the genre and structure are not easy to identify and outline.
The phrase remains forever is used in a relative sense (cf. Exod. 21:6).
This verse is expressing the fleetingness of conscious life (cf. Job 14:2; Ps. 90:5-6; 103:15-16; Isa. 40:6-7) versus the stability of the spiritual creation (as an aspect of YHWH's permanence, cf. Ps. 104:5; 119:90).
)
Psalm 19:6 presents this same truth in great poetic majesty, but here the sun's daily task is seen as vain, meaningless, wearisome repetition.
This can mean panting (BDB 983 I, Qal ACTIVE PARTICIPLE), as in weariness or desire (i.e., Ps. 119:131). This is the first in a series of eleven Qal ACTIVE PARTICIPLES reflecting nature (cf. Eccl. 1:5-7).
The Septuagint and Vulgate relate the first part of this verse to the sun, but in context it refers to the wind (a word play with vanity ) as another meaningless activity (as is the flowing of rivers to the sea).
Physical creation is in a repetitive, mysterious routine (i.e., Eccl. 1:9):
1. human life, Eccl. 1:4
2. heavenly bodies, Eccl. 1:5
3. wind, Eccl. 1:6
4. rivers, Eccl. 1:7
This premise is the author's first and primary presupposition about earthly existence (i.e., there is nothing new or significant in an endless cycle of physical creation ). The principle is begun in Eccl. 1:8a and followed by three explanatory phrases:
1. man cannot tell it
2. eye is not satisfied in seeing it
3. ear is not filled with hearing it
These describe the generations that come and go (cf. Eccl. 1:4a). They all experience
1. the cycles in nature
2. frustrations at the mysteries of fallen existence
3. seeking answers but not finding them (another cycle)
NRSV more than one can express
TEV a weariness too great for words
REB no one can describe them all
LXX a man will not be able to speak
The author's list of meaningless repetition in nature could be multiplied endlessly. The implication is not only fallen human's inability to state clearly the meaninglessness and hopelessness brought about by the cycles of nature, but also the sense of purposelessness it brings to human existence!
Humans cannot tell because they do not know (apart from divine revelation).
This refers to meaningless repetition with no apparent purpose or attainable goal (this is sarcasm of humanity without God. Compare Isa. 55:6-13!). This describes humanistic atheism and, for that matter, eastern religious philosophy (i.e., wheel of karma).
This repeated theme is the key to interpreting the book. The author is showing the meaninglessness and hopelessness of life without God; without purpose; without eternity! The readers are forced to contemplate human existence, earthly life, if there is no God!
This is where the modern issue over origins takes on its sharpest focus. Is the universe, in all its size, power, and violence all there was, all there is, and all there will be? Is human life an accident, a passing purposeless evolution of constant change? Is change the only absolute? This is the ultimate question of human worth, dignity, and divine image!
See (BDB 906, KB 1157, Qal IMPERATIVE) is from a supposed objector. He is answered by his faulty remembrance of history (cf. Eccl. 1:10- 11). The only constant is the empty repetition (both physical and existential).
earlier things
NKJV former
NRSV people of long ago
TEV what happened in the past
NJB of the past
This MASCULINE PLURAL ADJECTIVE (BDB 911) refers to people, Lev. 26:45; Deut. 19; Ps. 79:8, while the FEMININE PLURAL refers to events, Isa. 41:22; 42:9; 43:9; 46:9; 48:3; and possibly Isa. 61:4. Therefore, the NRSV has the better translation.
This verse is characterized well by Robert Gordis, Koheleth, the Man and His World, a Study of Ecclesiastes, p. 208, as This verse gives the reason for Eccl. 1:10. Things appear new only because the past is forgotten (Levy) - an additional element in the vanity of human existence; not only can nothing be accomplished, but the memory of the effort is wiped out (Hertz).
What is crooked cannot be straightened and what is lacking cannot be counted.
See note at Eccl. 1:1.
This is the first of several reasons why Solomon was not the author, but a literary foil (see Introduction, IV. Authorship, C).
The VERB was (BDB 224, KB 243, Qal PERFECT) is used often in the previous paragraph ( Eccl. 1:9 [twice], Eccl. 1:10 [six times]). Time implications in Hebrew VERBS must be determined from the context. The PERFECT TENSE implies a past condition, not a current one. Was there ever a time when Solomon was not king after once becoming king? The rabbis felt this problem and surmised that Solomon experienced a judgment similar to Nebuchadnezzar (cf. Daniel 4) and was removed from active leadership over Israel for a period of time (Targum on Eccl. 1:12; J. Sanhedrin 20c). This is just supposition and imagination trying to explain away the grammatical features of this text.
This is literally heart.
SPECIAL TOPIC: THE HEART
This word means seek with application (BDB 205, KB 233, Qal INFINITIVE CONSTRUCT, cf. Ps. 111:2; 119:45).
This word means to investigate or to go to the root of a matter (BDB 1064, KB 1707, Qal INFINITIVE CONSTRUCT, cf. Eccl. 7:25). It was used often of exploring the land of Canaan (cf. Numbers 13).
There are two words used in Wisdom Literature related to knowing. A good example is Prov. 1:7:
1. knowledge (BDB 395)
2. wisdom (BDB 315)
They form a complementary pair. One focuses on practical living and the other on academic knowledge. They are both needed to live life well. They should not be contrasted, but sought (cf. Job 28:28; Ps. 111:10; Prov. 9:10; 15:33).
See note at Eccl. 1:3. This is a key concept, crucial for a proper interpretation of the book. It is parallel to the phrase under the sun.
This is the Hebrew name Elohim. This is the only name used for deity in the book.
SPECIAL TOPIC: NAMES FOR DEITY
a grievous task
NKJV this grievous task
NRSV it is an unhappy business
TEV a miserable fate
NJB what a wearisome task
LXX an evil trouble
The word task (BDB 775) is used several times in the book (cf. Eccl. 2:26; 3:10; 5:3; 8:16). God has given humans, made in His image (i.e., Gen. 1:26-27), a desire to know and understand their place and purpose in creation, but sin has destroyed our ability to find the answer.
The ADJECTIVE (BDB 948) basically means evil or bad. It is used several times in the book (cf. Eccl. 1:13; 2:17; 4:3, 8; 5:1, 14; 6:2; 8:3, 5, 9, 11, 12; 9:2, 3[twice], 12; 10:13; 12:14) to describe life!
God has given humans who are made in His image an insatiable desire to know, to understand, but it cannot be satisfied in this fallen world. The tree of the knowledge of good and evil was a disaster, not a blessing! We know evil and ignorance, but not God or ultimate questions. Life is a mystery!
See note at Eccl. 1:3. Notice the number of times this phrase or a parallel phrase is used (cf. Eccl. 1:3, 9, 13, 14; 2:11, 17, 18, 19, 20, 22; 3:16; 4:1, 3, 7, 15; 5:13, 18; 6:1, 5, 12; 7:11; 8:15[twice], 17; 9:3, 9[twice], 11, 13; 10:5). This is the key theological phrase to understanding the book!
This is another repeated phrase (and parallel) which characterizes this book (cf. Eccl. 1:2, 14; 2:1, 11, 15, 17, 19, 21, 23, 26; 3:19; 4:4, 6, 8, 16; 5:7, 16; 6:2, 4, 9, 11; 7:6, 15; 8:10, 14[twice]; 9:9; 11:8, 10; 12:8). See word study at Eccl. 1:17. It characterizes human's search for meaning, happiness, and purpose without God. Life without God in a fallen world is frustrating and empty! Life with God in a fallen world is mysterious and unexplainable! Our hope is in the unseen God of revelation (Scripture). He has revealed Himself, but we still live in a fallen world and reap its chaos and evil!
Crooked (BDB 736) and straight (BDB 1075, KB 1784, Qal INFINITIVE CONSTRUCT) are often used in moral senses. They form the basis for the Hebrew concepts of righteousness and sin. This may be an oft quoted proverb (cf. NIV).
Not only can fallen mankind (even covenant humanity) not know or find, but they cannot fix. Life is a mystery and it cannot be understood or changed by those walking through it. In historical context, this may be a slap at divination or simply a realistic statement of mankind's inability to correct the human condition (but God can, cf. Eccl. 7:13; Job 12:14; Isa. 14:27). Wisdom knows some things cannot be changed and goes on with life, but it also knows some things can be changed by godly living, godly choices. The problem is knowing which is which!
increasing pain.
This statement reflects the ego problem in the human search for wisdom and happiness. The essence of the Fall (i.e. Gen. 3) was self-centered independence from God. This characterizes our fallen world. A life turned inward toward me, mine can never find God's wisdom and God's peace (even a Davidic king)!
This is another example of how Solomon will not historically fit as author. Only David preceded him. See Introduction, Authorship, C.
I applied my mind
NKJV I set my heart
TEV I was determined
NJB I have applied myself
This theme of sincere, dedicated, aggressive human effort (cf. Eccl. 1:13, 17; 8:9, 16) is not enough to find wisdom or purpose in an ever-changing, yet always the same, physical creation.
This VERB (BDB 393, KB 390) is used three times in this context (two are Qal INFINITIVE CONSTRUCTS and one is a Qal PERFECT VERB).
SPECIAL TOPIC: KNOW (using mostly Deuteronomy as a paradigm)
These contrasting pairs:
1. wisdom - BDB 315
2. madness- BDB 239 (cf. Eccl. 9:3)
3. folly - BDB 698
show the futility of mankind's search for ultimate answers about the mysteries of human existence (cf. Eccl. 2:12). Biblical faith is not a human search, but a divine revelation. God wants His special creatures to know Him, but without faith and revelation, it is impossible (i.e., striving after the wind )!
striving after the wind
NKJV grasping for the wind
NRSV, NJB chasing after wind
TEV chasing the wind
This construct (BDB 946 [KB 1265 II] and 924) can mean:
1. search for pleasure
2. pasturing (i.e., controlling, cf. A Handbook on Ecclesiastes, p. 4), which is an impossible task
From Eccl. 1:14 it is obvious that vanity (BDB 210 I) and wind (BDB 924) are synonymous/parallel.
This, like Eccl. 1:15, may be a well known proverb from the sages. The search for meaning and happiness cannot be accomplished without God (cf. Eccl. 2:23; 12:12; 1 Cor. 13:2). As a matter of fact, it becomes maddening!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who is the author?
2. What was his purpose in writing this book?
3. Is he a pessimist or cynic?
4. What is the key phrase in interpreting this book? Why?