Discovery BoxEcclesiastes 4:4 
Context4:4 Then I considered 1 all the skillful work 2 that is done:
Surely it is nothing more than 3 competition 4 between one person and another. 5
This also is profitless – like 6 chasing the wind.
Ecclesiastes 4:16
Context4:16 There is no end to all the people 7 nor to the past generations, 8
yet future generations 9 will not rejoice in him.
This also is profitless and like 10 chasing the wind.
Ecclesiastes 6:9
Context6:9 It is better to be content with 11 what the eyes can see 12
than for one’s heart always to crave more. 13
This continual longing 14 is futile – like 15 chasing the wind.
1 tn Heb “saw.”
2 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.”
3 tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.
4 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).
5 tn Heb “a man and his neighbor.”
6 tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.
7 tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).
8 tn Heb “those who were before them.”
9 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).
10 tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.
11 tn The phrase “to be content with” does not appear in the Hebrew text, but is supplied in the translation for clarity.
12 tn The expression מַרְאֵה עֵינַיִם (mar’eh ’enayim, “the seeing of the eyes”) is a metonymy of cause (i.e., seeing an object) for effect (i.e., being content with what the eyes can see); see E. W. Bullinger, Figures of Speech, 552-54.
13 tn Heb “the roaming of the soul.” The expression מֵהֲלָךְ־נָפֶשׁ (mehalakh-nafesh, “the roaming of the soul”) is a metonymy for unfulfilled desires. The term “soul” (נֶפֶשׁ, nefesh) is used as a metonymy of association for man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a). This also involves the personification of the roving appetite as “roving” (מֵהֲלָךְ); see BDB 235 s.v. הָלַךְ II.3.f; 232 I.3.
14 tn The phrase “continual longing” does not appear in the Hebrew text, but is supplied in the translation for clarity.
15 tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
