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I. Qoheleth’s Investigation of Life

Twofold Introduction. 12 I, Qoheleth, was king over Israel in Jerusalem, 13 and I applied my mind to search and investigate in wisdom all things that are done under the sun.(A)

A bad business God has given
    to human beings to be busied with.

14 I have seen all things that are done under the sun, and behold, all is vanity and a chase after wind.[a](B)

15 What is crooked cannot be made straight,
    and you cannot count what is not there.[b]

16 (C)Though I said to myself, “See, I have greatly increased my wisdom beyond all who were before me in Jerusalem, and my mind has broad experience of wisdom and knowledge,” 17 yet when I applied my mind to know wisdom and knowledge, madness and folly, I learned that this also is a chase after wind.(D)

18 For in much wisdom there is much sorrow;
    whoever increases knowledge increases grief.[c]

Chapter 2

Study of Pleasure-seeking. I said in my heart,[d] “Come, now, let me try you with pleasure and the enjoyment of good things.” See, this too was vanity. Of laughter I said: “Mad!” and of mirth: “What good does this do?” Guided by wisdom,[e] I probed with my mind how to beguile my senses with wine and take up folly, until I should understand what is good for human beings to do under the heavens during the limited days of their lives.

I undertook great works; I built myself houses and planted vineyards; I made gardens and parks, and in them set out fruit trees of all sorts. And I constructed for myself reservoirs to water a flourishing woodland. I acquired male and female slaves, and had slaves who were born in my house. I also owned vast herds of cattle and flocks of sheep, more than all who had been before me in Jerusalem. I amassed for myself silver and gold, and the treasures of kings and provinces. I provided for myself male and female singers and delights of men, many women.[f] I accumulated much more than all others before me in Jerusalem; my wisdom, too, stayed with me. 10 Nothing that my eyes desired did I deny them, nor did I deprive myself of any joy; rather, my heart rejoiced in the fruit of all my toil. This was my share for all my toil. 11 (E)But when I turned to all the works that my hands had wrought, and to the fruit of the toil for which I had toiled so much, see! all was vanity and a chase after wind. There is no profit under the sun. 12 What about one who succeeds a king? He can do only what has already been done.[g]

Study of Wisdom and Folly. I went on to the consideration of wisdom, madness and folly. 13 And I saw that wisdom has as much profit over folly as light has over darkness.

14 Wise people have eyes in their heads,
    but fools walk in darkness.

Yet I knew that the same lot befalls both.[h](F) 15 So I said in my heart, if the fool’s lot is to befall me also, why should I be wise? Where is the profit? And in my heart I decided that this too is vanity. 16 (G)The wise person will have no more abiding remembrance than the fool; for in days to come both will have been forgotten. How is it that the wise person dies[i] like the fool! 17 Therefore I detested life, since for me the work that is done under the sun is bad; for all is vanity and a chase after wind.

Study of the Fruits of Toil

To Others the Profits. 18 And I detested all the fruits of my toil under the sun, because I must leave them to the one who is to come after me. 19 And who knows whether that one will be wise or a fool? Yet that one will take control of all the fruits of my toil and wisdom under the sun. This also is vanity. 20 So my heart turned to despair over all the fruits of my toil under the sun. 21 For here is one who has toiled with wisdom and knowledge and skill, and that one’s legacy must be left to another who has not toiled for it. This also is vanity and a great evil. 22 (H)For what profit comes to mortals from all the toil and anxiety of heart with which they toil under the sun? 23 Every day sorrow and grief are their occupation; even at night their hearts are not at rest. This also is vanity.

24 [j](I)There is nothing better for mortals than to eat and drink and provide themselves with good things from their toil. Even this, I saw, is from the hand of God. 25 For who can eat or drink apart from God? 26 [k](J)For to the one who pleases God, he gives wisdom and knowledge and joy; but to the one who displeases, God gives the task of gathering possessions for the one who pleases God. This also is vanity and a chase after wind.

Chapter 3

No One Can Determine the Right Time to Act

[l]There is an appointed time for everything,
    and a time for every affair under the heavens.
A time to give birth, and a time to die;
    a time to plant, and a time to uproot the plant.
A time to kill, and a time to heal;
    a time to tear down, and a time to build.
A time to weep, and a time to laugh;
    a time to mourn, and a time to dance.
A time to scatter stones, and a time to gather them;
    a time to embrace, and a time to be far from embraces.
A time to seek, and a time to lose;
    a time to keep, and a time to cast away.
A time to rend, and a time to sew;
    a time to be silent, and a time to speak.
A time to love, and a time to hate;
    a time of war, and a time of peace.

(K)What profit have workers from their toil? 10 I have seen the business that God has given to mortals to be busied about. 11 (L)God has made everything appropriate to its time, but has put the timeless[m] into their hearts so they cannot find out, from beginning to end, the work which God has done. 12 (M)I recognized that there is nothing better than to rejoice and to do well during life. 13 Moreover, that all can eat and drink and enjoy the good of all their toil—this is a gift of God. 14 I recognized that whatever God does will endure forever; there is no adding to it, or taking from it. Thus has God done that he may be revered. 15 [n](N)What now is has already been; what is to be, already is: God retrieves what has gone by.

The Problem of Retribution. 16 (O)And still under the sun in the judgment place I saw wickedness, and wickedness also in the seat of justice. 17 (P)I said in my heart, both the just and the wicked God will judge, since a time is set for every affair and for every work.[o] 18 I said in my heart: As for human beings, it is God’s way of testing them and of showing that they are in themselves like beasts. 19 For the lot of mortals and the lot of beasts is the same lot: The one dies as well as the other. Both have the same life breath. Human beings have no advantage over beasts, but all is vanity. 20 (Q)Both go to the same place; both were made from the dust, and to the dust they both return. 21 Who knows[p] if the life breath of mortals goes upward and the life breath of beasts goes earthward? 22 (R)And I saw that there is nothing better for mortals than to rejoice in their work; for this is their lot. Who will let them see what is to come after them?(S)

Chapter 4

Vanity of Toil. Again I saw all the oppressions that take place under the sun: the tears of the victims with none to comfort[q] them! From the hand of their oppressors comes violence, and there is none to comfort them!(T) And those now dead, I declared more fortunate in death than are the living to be still alive.(U) And better off than both is the yet unborn, who has not seen the wicked work that is done under the sun. Then I saw that all toil and skillful work is the rivalry of one person with another. This also is vanity and a chase after wind.

“Fools fold their arms
    and consume their own flesh”—[r]
Better is one handful with tranquility
    than two with toil and a chase after wind!

Companions and Successors. Again I saw this vanity under the sun: those all alone with no companion, with neither child nor sibling—with no end to all their toil, and no satisfaction from riches. For whom do I toil and deprive myself of good things? This also is vanity and a bad business. Two are better than one: They get a good wage for their toil. 10 If the one falls, the other will help the fallen one. But woe to the solitary person! If that one should fall, there is no other to help. 11 So also, if two sleep together, they keep each other warm. How can one alone keep warm? 12 Where one alone may be overcome, two together can resist. A three-ply cord[s] is not easily broken.

13 [t]Better is a poor but wise youth than an old but foolish king who no longer knows caution; 14 for from a prison house he came forth to reign; despite his kingship he was born poor. 15 I saw all the living, those who move about under the sun, with the second youth who will succeed him.[u] 16 There is no end to all this people, to all who were before them; yet the later generations will not have joy in him. This also is vanity and a chase after wind.

Vanity of Many Words. 17 (V)Guard your step when you go to the house of God.[v] Draw near for obedience, rather than for the fools’ offering of sacrifice; for they know not how to keep from doing evil.

Chapter 5

[w]Be not hasty in your utterance and let not your heart be quick to utter a promise in God’s presence. God is in heaven and you are on earth; therefore let your words be few.(W)

As dreams come along with many cares,
    so a fool’s voice along with a multitude of words.

(X)When you make a vow to God, delay not its fulfillment. For God has no pleasure in fools; fulfill what you have vowed. It is better not to make a vow than make it and not fulfill it. Let not your utterances make you guilty, and say not before his representative, “It was a mistake.” Why should God be angered by your words and destroy the works of your hands? (Y)Despite many dreams, futilities, and a multitude of words, fear God!

Gain and Loss of Goods. (Z)If you see oppression of the poor, and violation of rights and justice in the realm, do not be astonished by the fact, for the high official has another higher than he watching him and above these are others higher still—. But profitable for a land in such circumstances is a king concerned about cultivation.[x]

(AA)The covetous are never satisfied with money, nor lovers of wealth with their gain; so this too is vanity. 10 Where there are great riches, there are also many to devour them. Of what use are they to the owner except as a feast for the eyes alone? 11 Sleep is sweet to the laborer, whether there is little or much to eat; but the abundance of the rich allows them no sleep.

12 This is a grievous evil which I have seen under the sun: riches hoarded by their owners to their own hurt. 13 Should the riches be lost through some misfortune, they may have offspring when they have no means. 14 (AB)As they came forth from their mother’s womb, so again shall they return, naked as they came, having nothing from their toil to bring with them. 15 This too is a grievous evil, that they go just as they came. What then does it profit them to toil for the wind? 16 All their days they eat in gloom with great vexation, sickness and resentment.

17 (AC)Here is what I see as good: It is appropriate to eat and drink and prosper from all the toil one toils at under the sun during the limited days of life God gives us; for this is our lot. 18 Those to whom God gives riches and property, and grants power to partake of them, so that they receive their lot and find joy in the fruits of their toil: This is a gift from God. 19 For they will hardly dwell on the shortness of life, because God lets them busy themselves with the joy of their heart.[y]

Chapter 6

Limited Worth of Enjoyment. There is another evil I have seen under the sun, and it weighs heavily upon humankind: (AD)There is one to whom God gives riches and property and honor, and who lacks nothing the heart could desire; yet God does not grant the power to partake of them, but a stranger devours them. This is vanity and a dire plague. Should one have a hundred children and live many years, no matter to what great age, still if one has not the full benefit of those goods, I proclaim that the child born dead, even if left unburied, is more fortunate.[z] (AE)Though it came in vain and goes into darkness and its name is enveloped in darkness, though it has not seen the sun or known anything, yet the dead child has more peace. Should such a one live twice a thousand years and not enjoy those goods, do not both go to the same place?[aa]

All human toil is for the mouth,[ab] yet the appetite is never satisfied. What profit have the wise compared to fools, or what profit have the lowly in knowing how to conduct themselves in life? “What the eyes see is better than what the desires wander after.”[ac] This also is vanity and a chase after wind.

Footnotes

  1. 1:14 A chase after wind: an image of futile activity, like an attempt to corral the winds; cf. Hos 12:2. The ancient versions understood “affliction, dissipation of the spirit.” This phrase concludes sections of the text as far as 6:9.
  2. 1:15 You cannot count what is not there: perhaps originally a commercial metaphor alluding to loss or deficit in the accounts ledger.
  3. 1:18 Sorrow…grief: these terms refer not just to a store of knowledge or to psychological or emotional pain. Corporal punishment, sometimes quite harsh, was also employed frequently by parents and teachers.
  4. 2:1–11 The author here assumes the role of Solomon who, as king, would have had the wealth and resources at his disposal to acquire wisdom and engage in pleasurable pursuits. Verses 4–8 in particular, with their description of abundant wealth and physical gratifications, parallel the descriptions in 1 Kgs 4–11 of the extravagances of Solomon’s reign.
  5. 2:3 Guided by wisdom: using all the means money can buy, the author sets out on a deliberate search to discover if pleasure constitutes true happiness.
  6. 2:8 Many women: the final phrase of this verse is difficult to translate. One word, shiddah, which appears here in both singular and plural, is found nowhere else in the Hebrew Bible. A suggested meaning is “woman” or “concubine,” as it is interpreted here: “many women.” The rest of the section (2:1–12) seems to be a description of Solomon’s kingdom, and the “many women” would represent his huge harem (1 Kgs 11:1–3). In rabbinic Hebrew the word comes to mean “chest” or “coffer.”
  7. 2:12 What…been done: the verse is difficult and elliptical. The words “He can do only” have been added for clarity. The two halves of the verse have been reversed. The author argues that it is useless to repeat the royal experiment described in vv. 1–11. The results would only be the same.
  8. 2:14 Yet I knew…befalls both: the author quotes a traditional saying upholding the advantages of wisdom, but then qualifies it. Nothing, not even wisdom itself, can give someone absolute control over their destiny and therefore guarantee any advantage.
  9. 2:16 The wise person dies: death, until now only alluded to (vv. 14–15), takes center stage and will constantly appear in the author’s reflections through the remainder of the book.
  10. 2:24–26 The author is not advocating unrestrained indulgence. Rather he counsels acceptance of the good things God chooses to give. This is the first of seven similar conclusions that Qoheleth provides; see 3:12–13, 22; 5:17–18; 8:15; 9:7–9; 11:9.
  11. 2:26 According to 7:15 and 9:1–3, God does not make an objective, evidential, moral distinction between saint and sinner. God “gives” as God pleases.
  12. 3:1–8 The fourteen pairs of opposites describe various human activities. The poem affirms that God has determined the appropriate moment or “time” for each. Human beings cannot know that moment; further, the wider course of events and purposes fixed by God are beyond them as well.
  13. 3:11 The timeless: others translate “eternity,” “the world,” or “darkness.” The author credits God with keeping human beings ignorant about God’s “work”—present and future.
  14. 3:15 The verse is difficult. Literally it reads “and God seeks out what was pursued.” It appears to be a variation of the theme in 1:9, “There is nothing new under the sun.”
  15. 3:17 A time is set…work: another possible reading would see this verse referring to a judgment in or after death: “a time for every affair and for every work there” (that is, in death or in Sheol).
  16. 3:21 Who knows: the author presumes a negative answer: “No one knows.” In place of speculation on impossible questions, the author counsels enjoyment of what is possible (cf. v. 22; but see also 2:10–11).
  17. 4:1 Oppressions…victims…none to comfort: the author obviously feels deeply about the plight of the oppressed, but he seems to feel powerless to do anything. The repetition of “none to comfort” is purposeful, and emphatic.
  18. 4:5 Consume their own flesh: an enigmatic statement. In the context of vv. 4 and 6 it seems to warn that those who refuse to work for the necessities of life will suffer hunger and impair their bodily health. But the verse could also be intended for the industrious: Even the lazy may manage to have “their own flesh,” that is, have sufficient food to eat.
  19. 4:12 A three-ply cord: an ancient proverb known centuries before biblical times. The progression (“two together…three-ply”) seems to imply, “If two are good, three are even better.”
  20. 4:13–16 This passage deals with kingship and succession, but is obscure.
  21. 4:15 The king is no sooner dead than the people transfer their allegiance to his successor.
  22. 4:17 The house of God: the Temple in Jerusalem. Obedience…sacrifice: the Temple was the place not only for sacrifice but also for instruction in the Law. Sacrifice without obedience was unacceptable; cf. 1 Sm 15:22; Hos 6:6.
  23. 5:1–6 Further counsels on prudence and circumspection in fulfilling one’s religious obligations. It is not the multitude of words but one’s sincerity that counts in the acknowledgment of God’s sovereignty (v. 1), especially through obedience (4:17) and reverence (v. 6).
  24. 5:8 A king concerned about cultivation: the Hebrew text is ambiguous and obscure. The author does not criticize the oppression he describes in v. 7. Now perhaps he expresses the hope that the king would use his power to upbuild agriculture in order to alleviate the hunger and suffering of the poor and oppressed.
  25. 5:19 The joys of life, though temporary and never assured, keep one from dwelling on the ills which afflict humanity.
  26. 6:3 Even a large family and exceptionally long life cannot compensate for the absence of good things and the joy which they bring.
  27. 6:6 Same place: the grave; cf. 3:20; 12:7.
  28. 6:7 The mouth: symbolic of human desires.
  29. 6:9 Compare the English proverb, “A bird in the hand is worth two in the bush.” However, it could also mean, “The seeing of the eyes is better than the wandering of the desire,” with the emphasis on the actions of seeing and desiring. Seeing is a way of possessing whereas desire, by definition, can remain frustrated and unfulfilled.