Eclesiastes 1
Bob Utley · You Can Understand the Bible
Eclesiastes 1
GENERAL BACKGROUND TO THE BOOK Ecclesiastes is a part of the literary genre known as "Wisdom Literature." SPECIAL TOPIC: WISDOM LITERATURE It is characterized by a practical orientation to daily life without reference to the historical acts of God or the cultus of Israel. The book focuses on practical advice for individuals not the nation. I personally do not believe Solomon is the author (see Introduction, Authorship), although I think he is used in Chapter 1 and 2 as a literary foil (cf. H. C. Leupold, Exposition of Ecclesiastes, pp. 8-17), someone who had it all but was not happy! This is one book that must be taken as a whole. It is a sustained argument through chapter 12. It must not be prooftexted or great theological contradictions occur. See Fee and Stuart, How To Read the Bible for All Its Worth, pp. 225-248. In my opinion the key to interpreting the book is the phrase "under the sun." The author is going to analyze life with and without God. He is challenging traditional religious philosophy (i.e., the two ways, blessing and cursing of the Mosaic covenant, cf. Leviticus 26; Deuteronomy 28-30). The author uses natural revelation (i.e., Ps. 19:1-6), not special revelation (i.e., Ps. 19:7-10; 119), to examine life. The name YHWH does not appear at all in this book, but the general name for God, Elohim. SPECIAL TOPIC: NAMES FOR DEITY, C., D. This teacher does not provide answers so much as he asks the right questions, the tough questions about mankind's existence. He is not afraid to challenge traditional thought and traditions. Ecclesiastes 1-2 can be seen as a list of things that humans seek which they think will give them joy and contentment, but without God life cannot be full! wisdom, Eccl. 1:13-18 pleasure, Eccl. 2:1-3 possessions or wealth, Eccl. 2:4-8a sex, Eccl. 2:8b fame and popularity, Eccl. 2:9-11
Eclesiastes 1:1-2
1:1 NASB, NKJV, LXX "The Preacher" NRSV, NET "the Teacher" "the Philosopher" "Qoheleth" "the Speaker" JPSOSA (footnote) "the Assembler" "Kohlat" ("Preacher" in Lamsa's footnote) 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, KB 1080). See Introduction, Name of the Book, C. and Authorship, F. ▣ "the son of David" 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. 1:2 "vanity of vanities" This is a Hebrew superlative (cf. Eccl. 1:2 and 12:8). The word means "vapor," "breath" (i.e., name of Adam and Eve's second child), or "mist" (BDB 210 I, KB 236 I, cf. James 4:14). Its emphasis is either nothingness of human aspirations (cf. Eccl. 2:11,15; as well as the reality of idols) in Arabic, the root means "foul" the transitoriness of human life (cf. Ps. 39:5,11; 144:4) NIDOTTE, vol. 4. p. 553, says it means "temporary" the context supports #3 (cf. H. C. Leupold, Exposition of Ecclesiastes, p. 41) This is a key term and recurrent phrase in this book (i.e., used 38 times, 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). Notice how it begins and ends the book! 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 affects the strong statements in this book, see Introduction, Authorship, H. I prefer option #1. This theological presupposition will be the lexical grid through which I interpret the book (i.e., this is what life without God would be like). ▣ "all is vanity" Notice the root, "vanity" (BDB 210 I, KB 236 I), is used five times in this one verse! The Handbook on Ecclesiastes by UBS, says the term should be understood as incomprehensible enigmatic mysterious 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 (i.e., traditional conclusion of the book, chapter 12). 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! See SPECIAL TOPIC: THE FALL OF MANKIND The Hebrew term "all" (BDB 481, KB 474), 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 God's control and sovereignty human ineffectiveness and transitoriness
Eclesiastes 1:3-11
1:3 "que vantagem tem o homem em todas as suas obras" Todos os esforços humanos, bem como todas as outras atividades humanas, são sem sentido se Deus não existe (humanismo ateu, naturalismo). Se essas visões de mundo forem verdadeiras, então os humanos são o resultado casual de forças físicas. Não há propósito, nem significado, nem vida após a morte, nem deus, apenas o universo físico (naturalismo)! Nossa, que visão de mundo terrível! NASB, LXX "vantagem" NKJV, NJB, REB, Peshitta "lucro" "ganho" "o que você tem para mostrar para isso" “valor real” Esta raiz hebraica (BDB 452, KB 404) tem vários significados: Eu - lembrete, excesso, preeminência II – cordão, corda, corda de arco III – abundância A Translator's Handbook on Ecclesiastes, da UBS, sugere que se refere à eternidade ou à vida após a morte, possivelmente “um benefício duradouro” (pp. 5-6). A forma aqui é encontrada apenas em Eclesiastes (cf. Ecl. 1:3; 2:11,13 [duas vezes]; 3:9; 5:8,15; 7:12; 10:11; outra forma do termo é um substantivo do Qal PARTICÍPIO, cf. Ecl. 6:11; 7:11,16; 12:9,12). É obviamente um termo-chave porque descreve o objetivo da busca da humanidade por significado, propósito e contentamento! "trabalhar" NKJV, REB, LXX, Peshitta "trabalho" NRSV, NJB "labuta" "ganhos" "esforço" O VERBO “trabalhar” (BDB 765, KB 845, Qal IMPERFEITO), usado duas vezes, tem diversas conotações. A raiz pode significar problema, tristeza problema, travessura labuta, trabalho Nota de rodapé do JPSOA, "'amal geralmente significa 'ganho' em Ecl., cf. Sal. 105:44: Neste contexto o número 3 se encaixa melhor, mas sente-se a presença das outras conotações na raiz (há vários versículos onde a raiz é usada duas vezes, cf. Ecl. 1:3; 2:10,11,18,19, 20,21,22; 4:8; 5:18; 9:9). 1:3, 9, 13, 14 "debaixo do sol" Na minha opinião, esta é uma segunda frase-chave (PREPOSIÇÃO, BDB 1065; ARTIGO DEFINIDO e SUBSTANTIVO, BDB 1039) na interpretação de todo o livro. É usado vinte e cinco vezes e apenas em Eclesiastes. Reflete os esforços fúteis da humanidade sem Deus (ou seja, “debaixo do sol”; a frase paralela “sob os céus” também é usada várias vezes.). Qohélet examina a vida física (por observação, isto é, revelação natural) e chega à conclusão de que é vaidade (cf. Dicionário de Imagens Bíblicas, p. 228). 1:4ss. Isso inicia uma estrofe poética: NASB ‒ vv. 3-11 NKJV ‒ vv. 3-11 NVI ‒ vv.1-11 TEV ‒ prosa NJB ‒ prosa JPSOA ‒ vv. 2-9 NVI ‒ vv. 3-11 REB ‒ prosa É óbvio que o gênero e a estrutura não são fáceis de identificar e delinear neste livro. 1:4 A frase “permanece para sempre” é usada em sentido relativo (cf. Êxodo 21:6). Este versículo expressa a fugacidade da vida consciente (cf. Jó 14:2; Sal. 90:5-6; 103:15-16; Isa. 40:6-7) versus a estabilidade da criação espiritual (como um aspecto da permanência de YHWH, cf. Sal. 104:5; 119:90). O hebraico 'olam deve ser interpretado à luz de um determinado contexto literário. Tem uma ampla campo semântico. TÓPICO ESPECIAL: PARA SEMPRE ('olam) 1:5 Salmos 19:4-6 apresenta esta mesma verdade em grande majestade poética, mas aqui a tarefa diária do sol é vista como uma repetição vã, sem sentido e cansativa (ou seja, a ordem natural e a estabilidade da criação física de Gênesis 8:22). ▣ "acelerar" Este termo pode significar "ofegante" (BDB 983 I, KB 1375, Qal PARTICÍPIO ATIVO), como no cansaço ou desejo (ou seja, Salmo 119:131). O sol se cansa de correr todos os dias para terminar seu curso (cf. Sl 19.4-6). Isto é o primeiro de uma série de onze PARTICÍPIOS ATIVOS Qal refletindo a natureza (cf. Ecl. 1:5-7). O vento, como o sol, se apressa para terminar seu curso repetitivo. 1:7 Os Targums Aramaicos e Rashi especulam que a água retornou através de túneis subterrâneos. 1:6 A Septuaginta e a Vulgata relacionam a primeira parte deste versículo ao sol, mas no contexto ela se refere ao vento (um jogo de palavras com "vaidade") como outra atividade sem sentido (como é o fluxo dos rios para o mar, v. 7). 1:8 “Todas as coisas são cansativas” A criação física segue uma rotina repetitiva e misteriosa (isto é, Ecl. 1:9): vida humana, Ecl. 1:4 corpos celestes, Ecl. 1:5 vento, Ecl. 1:6 rios, Ecl. 1:7 Esta premissa é o primeiro e principal pressuposto do autor sobre a existência terrena (isto é, “não há nada de novo ou significativo num ciclo interminável de criação física”). O princípio começa em Ecl. 1:8a e seguido por três frases explicativas: o homem não pode dizer isso olho não fica satisfeito em ver ouvido não está cheio de ouvir Estas descrevem as gerações que vêm e vão (cf. Ecl. 1:4a). Todos eles experimentam os ciclos da natureza frustrações com os mistérios da existência caída buscando respostas, mas não as encontrando (outro ciclo) "o homem não é capaz de dizer" "o homem não pode expressá-lo" "mais do que se pode expressar" "um cansaço grande demais para palavras" "ninguém pode descrever todos eles" "um homem não poderá falar deles" "um homem não está satisfeito com a expressão" "nenhum homem pode jamais declará-los" A lista do autor de repetições sem sentido na natureza poderia ser multiplicada indefinidamente. O A implicação não é apenas a incapacidade do ser humano caído de afirmar claramente a falta de sentido e desesperança provocada pelos ciclos da natureza, mas também pela sensação de falta de propósito que ela traz à existência humana! Os humanos não podem dizer porque não sabem (ou seja, à parte da revelação divina). A busca humana por respostas é sem esperança sem revelação divina. TÓPICO ESPECIAL: FORMAS DE REVELAÇÃO 1:9 "O que foi é o que será" Isso se refere à repetição sem sentido, sem aparente propósito ou meta alcançável (isso é sarcasmo da atividade humana sem Deus. Compare Isa. 55:6-13!). Isto descreve o ateísmo humanista e, nesse caso, a filosofia religiosa oriental (ou seja, a roda do carma). ▣ “não há nada de novo sob o sol” Este tema repetido é uma das duas chaves para a interpretação do livro. O o autor está mostrando a falta de sentido e desesperança da vida sem Deus; sem propósito; sem eternidade! Os leitores são obrigados a contemplar a existência humana, a vida terrena, se Deus não existe! É aqui que a questão moderna sobre as origens assume o seu foco mais nítido. O universo, em todo o seu tamanho, poder e violência, é tudo o que existiu, tudo o que existe e tudo o que existirá? (Carl Sagan) A vida humana é um acidente, uma evolução passageira e sem propósito de mudanças constantes? A mudança é o único absoluto? Estas são as questões fundamentais do valor humano, da dignidade. Somos realmente feitos à imagem divina (cf. Gn 1.26-27)? para comunhão com nosso Criador (cf. Gn 3.8)? 1:10 "Veja isto, é novo" "Veja" (BDB 906, KB 1157, Qal IMPERATIVE) é de um suposto objetor (ou seja, diatribe). Ele é respondido por sua lembrança defeituosa da história (cf. Ecl. 1:10-11). O a única constante é a repetição vazia (tanto física quanto existencial). 1:11 "coisas anteriores" "coisas antigas" "pessoas de muito tempo atrás" "o que aconteceu no passado" "do passado" "os anteriores" "aqueles que viveram no passado" "as primeiras coisas" "gerações anteriores" Este ADJETIVO PLURAL MASCULINO (BDB 911, KB 1168) refere-se a pessoas, Lev. 26:45; Deut. 19; Sal. 79:8, enquanto o PLURAL FEMININO se refere a eventos, Isa. 41:22; 42:9; 43:9; 46:9; 48:3; e possivelmente Isa. 61:4. Portanto, a NRSV tem a melhor tradução. Este versículo é bem caracterizado por Robert Gordis, Koheleth, the Man and His World, um Estudo de Eclesiastes, p. 208, como "Este versículo dá a razão para Ecl. 1:10. As coisas parecem novas apenas porque o passado foi esquecido (Levy) – um elemento adicional na vaidade da existência humana; não apenas nada pode ser realizado, mas a memória do esforço é apagada (Hertz)."
Eclesiastes 1:12-15
1:12 "the preacher" See note at Eccl. 1:1. ▣ "have been king" 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. SPECIAL TOPIC: HEBREW GRAMMAR 1:13 "mind" This is literally "heart," which is Hebrew imagery for the entire person. SPECIAL TOPIC: THE HEART ▣ "seek" This word means "seek with application" (BDB 205, KB 233, Qal INFINITIVE CONSTRUCT, cf. Ps. 111:2; 119:45). ▣ "explore" 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 in Numbers 13, but here it refers to a search for truth (cf. Prov. 2:4). ▣ "wisdom" There are two words used in Wisdom Literature that related to knowing. A good example is Prov. 1:7: knowledge (BDB 395, KB 228) wisdom (BDB 315, KB 313) 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 both be sought after (cf. Job 28:28; Ps. 111:10; Prov. 9:10; 15:33). ▣ "concerning all that has been done under heaven" 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." ▣ "God" This is the Hebrew name Elohim. It is used for God as Creator, Provider, and Sustainer of all life on this planet. This is the only name used for Deity in the book. SPECIAL TOPIC: NAMES FOR DEITY, C. "a grievous task" "this grievous task" NRSV, JPSOA "an unhappy business" "a miserable fate" "what a wearisome task" "a worthless task" "a difficult task" "a burdensome task" The word "task" (BDB 775, KB 857) is used several times in the book (cf. Eccl. 2:26; 3:10; 4:8; 5:13; 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, KB 1250-1256) 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! Notice the definition from NIDOTTE, vol. 3, p. 452. "Qohelet's evaluation of human concerns or tasks is negative; they are an evil or misfortune (rā; Eccl. 1:13) perpetrated against the human race, causing frustration and pain (2:23) and of no advantage whatever (2:11). This state of affairs exists not because of human moral failure or want of skillful exercise of human industry, but because the Creator has irrevocably determined and arranged it so (1:13; 3:10-11; cf. 1:15). Qohelet's theology of creation is in striking contrast and tension with the profoundly affirmative theology of creation reflected in the Pentateuchal creation accounts of the creation hymns in the Psalms (→ br' I, create, separate, # 1343). Qoheleth's theology of creation is also in tension with the early Christian theology of the apostle Paul, who situates the creation-human order within the soteriological framework of primordial human sin and subsequent curse/futility destined for eschatological reversal (Rom. 8:20-21). Qohelet, in contrast to Israel's traditional wisdom assumptions, postulates an enigmatic, frustrating created order. For him, the latter reflects the character of a labyrinthine deity, inimical to the triumphalist human quest for a secure and meaningful mastery of existence. On the problem of correlating this aspect of Qohelet's thought with the positive affirmations present in the final form of the book, see M. Fox. Qohelet and His Contradictions, 1990 (→ Ecclesiastes: Theology)." 1:14 "under the sun" 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 one of two key theological phrases to understanding the book (see Introduction III. B.)! ▣ "all is vanity and striving after wind" 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! 1:15 "crooked. . .straightened" The words "crooked" (BDB 736, KB 804) and "straight" (BDB 1075, KB 1784, Qal INFINITIVE CONSTRUCT) are often used in moral senses. This phrase is found only in Ecclesiastes (Eccl. 1:15; 7:13; 12:9). They form the basis for the Hebrew concepts of righteousness and sin (see Special Topic below). This may have been an oft quoted proverb (i.e., NIV, cf. Eccl. 7:13).. 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 that some things cannot be changed and goes on with life, but it also knows some things can be changed by godly living and godly choices. The problem is knowing which is which! SPECIAL TOPIC: RIGHTEOUSNESS SPECIAL TOPIC: DIVINATION
Eclesiastes 1:16-18
1:16 "I said to myself" This statement reflects the ego problem in the human search for wisdom and happiness. The essence of the Fall (i.e., Genesis 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)! SPECIAL TOPIC: THE FALL OF MANKIND ▣ "I have magnified and increased wisdom" This is a claim to be wiser than all the Jewish leaders in Jerusalem before him (cf. 1 Kgs. 3:12; 4:29-34). 1:16; 2:7,12 "more than all who were over Jerusalem" This is another example of how Solomon will not historically fit as author. Only David preceded him. See Introduction, Authorship, C. NASB, NRSV, REB "I applied my mind" "I set my heart" "I was determined" "I have applied myself" "I set my mind" LXX, Peshitta "I perceived" 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. ▣ "to know" 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) ▣ "wisdom. . .madness and folly" These contrasting pairs: wisdom ‒ BDB 315 madness ‒ BDB 239 (cf. Eccl. 9:3) 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" "grasping for the wind" NRSV, NJB "chasing after wind" TEV, REB "chasing the wind" "waywardness of spirit" "vexation of spirit" This CONSTRUCT (BDB 946 [KB 1265 II] and 924) can mean: search for pleasure pasturing (i.e., controlling, cf. UBS' 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 in a synonymous/parallelism. SPECIAL TOPIC: HEBREW POETRY SPECIAL TOPIC: BREATH, WIND, SPIRIT 1:18 "in much wisdom there is much grief" This, like Eccl. 1:15, may have been a well known cultural proverb from the sages. The search for meaning and happiness cannot be accomplished without God (cf. Eccl. 2:23; 12:12; Prov. 1:1-7; 1 Cor. 13:2). As a matter of fact, it becomes maddening! The more you know, the more you know you do not know!