Discovery BoxEcclesiastes 1:17 
Context1:17 So I decided 1 to discern the benefit of 2 wisdom and knowledge over 3 foolish behavior and ideas; 4
however, I concluded 5 that even 6 this endeavor 7 is like 8 trying to chase the wind! 9
Ecclesiastes 2:19
Context2:19 Who knows if he will be a wise man or a fool?
Yet 10 he will be master over all the fruit of 11 my labor 12
for which I worked so wisely 13 on earth! 14
This also is futile!
Ecclesiastes 3:19
Context3:19 For the fate of humans 15 and the fate of animals are the same:
As one dies, so dies the other; both have the same breath.
There is no advantage for humans over animals,
for both are fleeting.
1 tn Heb “gave my heart,” or “set my mind.” See v. 13.
2 tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.
3 tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.
4 tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).
5 tn Heb “I know.”
6 tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).
7 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
8 tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.
9 tn Heb “striving of wind.”
10 tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).
11 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”).
12 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).
13 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.
14 tn Heb “under the sun.”
15 tn Heb “of the sons of man.”
