Discovery BoxEcclesiastes 2:11 
Context2:11 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
Ecclesiastes 4:4
Context4:4 Then I considered 11 all the skillful work 12 that is done:
Surely it is nothing more than 13 competition 14 between one person and another. 15
This also is profitless – like 16 chasing the wind.
Ecclesiastes 4:16
Context4:16 There is no end to all the people 17 nor to the past generations, 18
yet future generations 19 will not rejoice in him.
This also is profitless and like 20 chasing the wind.
1 tn Heb “all my works that my hands had done.”
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.
3 tn Heb “Behold!”
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.
5 tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.
6 tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.
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.
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.
9 tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.
10 tn Heb “under the sun.”
11 tn Heb “saw.”
12 tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”
13 tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.
14 tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).
15 tn Heb “a man and his neighbor.”
16 tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.
17 tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).
18 tn Heb “those who were before them.”
19 tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).
20 tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.
