Eclesiastes 2
Bob Utley · You Can Understand the Bible
Eclesiastes 2:1-8
2:1 "I said to myself" Chapters 1-2 form a literary unit. This is a recurrent refrain (cf. Eccl. 1:16,17; 2:1,15). The author is verbalizing (i.e., in writing) his unspoken thoughts. ▣ "Come now" There are three IMPERATIVES in this verse: "come" ‒ BDB 229, KB 246, Qal IMPERATIVE (a Hebrew way to introduce a new thought, e.g., Ps. 34:12; 46:8; 66:5,16) "I will test" ‒ BDB 650, KB 702, Piel IMPERFECT used in a cohortative sense "enjoy yourself" ‒ BDB 906, KB 1157, Qal IMPERATIVE (literally, "and look on goodness." The UBS Handbook for Translators says this can be understood as "see what good there is in it?" or "see what pleasure can offer?" (p. 52) ▣ "I will test you with pleasure" The VERB "test" (BDB 650, KB 702, Piel COHORTATIVE) clarifies the experiment. Qoheleth is trying to ascertain if worldly, physical pleasure is the key to "gain" (see note at Eccl. 1:3), but alas, it is not! All physical pleasure fades with the doing. It becomes routine and common (as do possessions). Pleasure (BDB 970, KB 1336) is used in Ecclesiastes in two different senses: gaiety, laughter (Eccl. 2:1,2,10; 7:4), where periods of pleasure briefly dull the mind and heart to humanity's existential existence in a fallen world, but it does not last; it does not satisfy! daily pleasure in life's personal relationships and activities (Eccl. 8:15; 9:7). Here pleasure is not the goal, but the result of a lifestyle attitude of trust in God (cf. Eccl. 2:26; 5:19) and thankfulness about common, daily life experiences (food, drink, family, friends, work, cf. Eccl. 2:24; 3:12,13,22; 5:18; 8:15; 9:7-9). It is these contrasts between the proper use and attitude toward things in this world versus a "me first," "me at any cost," emphasis of fallen humanity that characterize this book. All things have their proper place (cf. Ecclesiastes 3). ▣ NASB, NRSV "So enjoy yourself" "so enjoy pleasure" "find out what happiness is" "get enjoyment" "see what enjoyment has to offer" "taste mirth" "therefore enjoy good things" "if it is worthwhile" The MT has "and look on goodness." The issue is, "What is good?" This is repeated in v. 3; or to use another Ecclesiastes image, "What is profitable?" "What is lasting?" These are the questions of life! Where is happiness found? The Hebrew root "good" (BDB 373 II) is used abut 40 times in this book and is the key issue in ascertaining where lasting gain/profit/good is found. "futility" NKJV, NRSV, LXX, Peshitta "vanity" "useless" NJB, REB, JPSOA, NET "futile" See note at Eccl. 1:2. 2:2 Notice the two parallel comments about "laughter" and "pleasure," which are unrelated to a person's life of faith, are useless. They bring no lasting peace, joy, or hope! No profit (cf. v. 11)). See full note on "profit" at Eccl. 1:3. 2:3 "stimulate my body with wine. . .while my mind was guiding me" This may refer to drunkenness, but with limits, safeguards (i.e., the wisdom of the sages). This is similar to the use of "mind expanding" drugs today, which have temporary pleasurable results, but long term addiction and destruction! SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOL ABUSE ▣ "folly" The VERB form (BDB 698, KB 754) in Aramaic means "to know," "to be intelligent," or "to cause to understand." This connotation seems to fit the context best (cf. Eccl. 1:17; 2:12,13; 7:25). ▣ "under heaven" This phrase (cf. Eccl. 1:13; 2:3; 3:1) is a synonym for "under the sun," used twenty-nine times in Ecclesiastes (see NIDOTTE, vol. 4, p. 165, #10). See note on the theological meaning at Eccl. 1:3. SPECIAL TOPIC: HEAVEN 2:4-11 These verses describe what the author attributes to King Solomon. These are things and accomplishments that he had done (a series of 23 PERFECT TENSE VERBS), but, there was no lasting peace, joy, hope, and happiness. St. Augustine said there is a God-shaped hole in every person. Nothing can fill that hole except God. Only when we know Him can physical things and life experiences have meaning (cf. chapter 3). The NIV Study Bible adds an interesting note about how vv. 4-6 use so many terms found in Genesis 1-2 that it seems the author is surely alluding to the Garden of Eden. However, this garden in chapter 2 is a garden of Eden without God, but a garden built by a fallen, powerful, rich human. 2:4 "I enlarged my works" BDB 152, KB 178, Hiphil PERFECT. houses, Eccl. 2:4 vineyards, Eccl. 2:4 parks, Eccl. 2:5 orchards, Eccl. 2:5 ponds, Eccl. 2:6 slaves, Eccl. 2:7 flocks and herds, Eccl. 2:7 Notice the number of times "myself" appears in Eccl. 2:4-8. 2:5 "parks" This is a Persian loan word (BDB 825) describing a wealthy person's garden. 2:7 "male and female slaves" Slavery was common in the ancient world. It was not all bad! Many poor Hebrews sold themselves into slavery to another Hebrew to have a better life (cf. Deut. 15:12-18)! Of course, forced slavery (military, economic) was, and is, a tragedy! There was, and is, human exploitation in this area. ▣ "larger than all who preceded me in Jerusalem" This clearly shows the egocentric nature of these pursuits (cf. Eccl. 2:9; see note at Eccl. 1:16). 2:8 "I collected" (BDB 888, KB 1111, Qal PERFECT): silver and gold, Eccl. 2:8 treasure, Eccl. 2:8 (taxes or tribute) singers, Eccl. 2:8 concubines, Eccl. 2:8 ▣ "provinces" This may refer to the administrative divisions set up by Solomon (cf. Eccl. 5:8; 1 Kgs. 4:17-19; 20:14-19). Again, Solomon is the literary foil in chapters 1-2. ▣ "male and female singers" This (BDB 1010, KB 1479) possibly refers to the artistic aspect of life temple singers regular festivals (i.e., door keepers) Music was a major part of the life of the Israelite people. They express to God every human emotion from joy to saddness. Let me suggest several categories, some which overlap. This is just a suggestive list. victory songs Exodus 15:1-18 Judges 5:1-3 Psalm 68:4,32; 104:33 temple worship music 1 Chronicles 13:8; 15:16; 25:1 2 Chronicles 23:13 Nehemiah 12:27 palace songs Ezra 2:65 Ecclesiastes 2:8 Amos 8:3,10; also note 5:23; 6:5 secular songs of partying 2 Samuel 19:35 Proverbs 25:20 Ecclesiastes 7:5; 12:4 (imagery) Ezekiel 26:13 love songs Psalm 45 (king's wedding) Song of Songs (whole book) Isaiah 5:1 (YHWH's love for Israel) Ezekiel 33:32 funeral songs (dirge) 1 Chronicles 35:25 Isaiah 24:7-13 laments (with implied singing or chanting) Psalm 13:1-7; 42:1-11; 89:30-48; 130:1-8 2 Chronicles 35:25 Lamentations (whole book) praise songs (often called "new song") Psalm 13:6; 27:6; 28:7; 40:1-3; 57:7; 59:16; 69:30; 96:1; 98:1; 101:1; 108:1-6; 144:9 Jeremiah 20:13 songs of ascent sung as pilgrims approached Jerusalem during feast days — Psalm 122-134 NASB, NRSV "concubines" "musical instruments of all kinds" "all the women a man could want" NJB, JPSOA "every human luxury, chest upon chest of it" "harem" "everything that affords delight" "a butler and female cupbearers" The Hebrew word (BDB 994, KB 950) is very uncertain (see NIDOTTE, vol. 4, p. 49). Obviously from the varied translations the meaning of this Hebrew hapax legomenon is unknown. The possibilies come from the Semitic root: From the term for "woman's breast" (BDB 994), NASB, NRSV, TEV, NIV (in apposition to "the delights of men"). UBS Hebrew Text Project gives this option a "B" rating. The NIV Study Bible's footnote says that an early Egyptian letter uses a similar Canaanite term for concubines (p. 993). This fits Solomon (cf. 1 Kings 11:3). In later Hebrew (Mishnah) it refers to a chest or coffer, NJB, JPSOA (in apposition to "the treasure of kings") KJV, ASV, NKJV see it as in apposition to "singers" (cf. NIDOTTE, vol. 4, p. 99). The LXX took the meaning from the Aramaic root, "to pour out (wine)" (NET Bible, p. 116). The REB seems to connect it to "delights of men," but in the sense of luxuries (cf. Prov. 19:10).
Eclesiastes 2:9-11
2:9-11 This strophe is a summary statement. All of these "things" did provide a moment of joy and satisfaction, but it did not last! If the wisest, wealthiest, and most powerful person (i.e. Solomon) cannot find real lasting joy and satisfaction, how can anyone? This is the conclusion of Eccl. 2:11 (cf. Eccl. 1:14; 2:17,22-23)! This is the question of how to find purpose in life without God; without God, life becomes just physical existence! Where is lasting value or gain found? The NKJV and NIV translations see Eccl. 2:10 and 11, as well as 12-16, as poetry, but other English translations have not followed this approach. For the key phrase, "under the sun," see note at Eccl. 1:3. 2:10 "all that my eyes desired I did not refuse them. I did not withhold my heart from any pleasure" These are balanced lines. It is hard to know when Qoheleth moves from prose to poetry. Notice the VERBS: "refuse" ‒ BDB 69, KB 82, Qal PERFECT, meaning "withhold" "withhold" ‒ BDB 586, KB 602, Qal PERFECT; NIDOTTE, vol. 2, p. 991, says this implies that "the searcher for meaning has abandoned all restraint in search of pleasure." For "heart" see SPECIAL TOPIC: HEART ▣ "my labor" The author (here speaking as Solomon, i.e. a literary foil) rejoices in his works (cf. Eccl. 2:10 [twice],11), but in Eccl. 2:18,20,22 he "hates" them! The question of Eccl. 3:9, "What does the worker gain from his toil?" resounds! Earthly effort will fail, fade, and forever pass away! 2:11 "there was no profit" This is a crucial theological concept in Ecclesiastes. The NOUN only occurs in Ecclesiastes ten times (i.e., Eccl. 1:3; 2:11,23; 3:9; 5:8,25; 7:12; 10:10,11). It could be translated "profit," "advantage," or "gain." See full note at Eccl. 1:3.
Eclesiastes 2:12-17
2:12 Our author returns to wisdom to find lasting value, but he has tried that before also (cf. Eccl. 1:16-18). There are advantages to wisdom as opposed to folly (cf. Eccl. 7:11,12,19; 9:18; 10:10; Proverbs 8; see good note in NIDOTTE, vol. 2, p. 679 and same concept in vol. 3, pp. 254-255), but they are not ultimate advantages (cf. Eccl. 2:14-16). one fate befalls them both (cf. Eccl. 9:11; Ps. 49:10) there will be no lasting remembrance of either (note the opposite in Ps. 112:6; Prov. 10:7) ▣ "for what will the man do who will come after the king" "for what can the one do who will come after the the King" NKJV, JPSOA "for what will the men be like who will succeed" ‒‒omit‒‒ NJB, NET "what can the successor of a king do" "who is the man who can enter into judgment with the King" "After all, a king can only do what previous kings have done" I think the TEV catches the meaning best. It explains v. 16. There is no thing new under the sun! 2:13 "wisdom excels folly as light excels darkness" There is value in wisdom, but it is not ultimate (cf. Eccl. 7:11,12,19; 9:18; 10:10). Human wisdom is always tenuous and partial. ▣ The NASB translation has left out the significant term "profit" or "advantage" (BDB 452, KB 404). See note at Eccl. 1:3. 2:14 NASB, NKJV, NRSV, JPSOA, REB, LXX, Peshitta "eyes are in his head" "see where they are going" "have their eyes open " The two dynamic equivalent translations (TEV, NJB) show the Hebraic imagery. ▣ "the fool" This is the Hebrew term "the self-confident one" (BDB 493, KB 489). SPECIAL TOPIC: FOOLISH PEOPLE, #2 ▣ "one fate befalls them both" This fate (BDB 899, KB 629) is a euphemism for death. Qoheleth feels the pain of the future common experience of all human beings (cf. Eccl. 2:15; 3:19 [twice]; 9:2,3). SPECIAL TOPIC: WHERE ARE THE DEAD? 2:15 "As is the fate of the fool" The VERB (BDB 899, KB 1137, Qal IMPERFECT) denotes that which is unexpecterd or surprising. It denotes an underlying divine process and purpose (see NIDOTTE, vol. 3, p. 984). ▣ NASB, NRSV "Why then have I been extremely wise?" NKJV, Peshitta "And why was I then more wise?" "So what have I gained from being wise?" "To what purpose have I been wise?" "What is the point of my having been wise?" "To what advantage, then, have I been wise?" The textual question, is it an ADVERB, "so very" a sentence, "there is no gain/profit" The UBS Hebrew Text Project, p. 568, gives option #1 a "B" rating. But option #2 makes perfect sense in this context. 2:16 "lasting" This is literally "forever." See SPECIAL TOPIC: FOREVER ('olam). ▣ "all will be forgotten" This VERB (BDB 1013, KB 1489, Niphal PERFECT) denotes the completed action of a yet future event as if it were already complete. What looks new is just something done before but has been forgotten (cf. Eccl. 1:9-11). 2:17 "hated life" This VERB (BDB 971, KB 1338, Qal PERFECT) means "hate," but with the connotation of "disgusted" with life (cf. NJB) because of the futility that all he had worked for and built (cf. Eccl. 2:18; 2:11) had no lasting value or gain/profit/advantage.
Eclesiastes 2:18-23
2:18-21 There is an obvious poetic parallel between Eccl. 2:18-19 and Eccl. 2:20-21 (cf. NET Bible, p. 1119). 2:18 "I must leave it to the man who will come after me" Traditional wisdom teachers put great faith in one's prosperity, not so Qoheleth. Everyone leaves everything (cf. v. 21; Ps. 39:6; 49:10). 2:19 "who knows. . ." This is the author's major concern. He is obviously a trained sage, but this does not help knowing future events answer to ultimate questions (i.e., Eccl. 3:21) why life is so unfair 2:19,21 "he gives his legacy to one who has not labored with them" Often that which is passed on to the next generation is not appreciated, and is even squandered away! 2:20 What a lament! What a realization! In Hebrew there is a repetition (NOUN and VERB, BDB 765, KB 845) of the term "labor," "toil," which strengthens the lament. The VERBAL (BDB 384, KB 382, Piel INFINITIVE CONSTRUCT) means "despair," "be hopeless," "desperate." Qoheleth uses strong language to describe the depth of his emotions about the utter futility of human effort! 2:21 "there is" This Hebrew phrase (BDB 441) introduces a hypothetical, but often occurring, human experience or example (cf. Eccl. 2:21; 4:8; 5:13; 6:1,11; 7:15 [twice]; 8:14 [thrice]; 10:5). It is used many times in Wisdom Literature (e.g., Prov. 11:24; 12:8; 13:7; 14:12; 16:25; 18:24; 20:15). NASB, NKJV, NRSV, LXX "a great evil" "it isn't right" "grossly evil" "a grave evil" "a great wrong" "a great misfortune" "an awful injustice" These translations reflect the Hebrew word "evil" (BDB 948-949, KB 1262). It is used in this context as "grievous injustice" (cf. Eccl. 2:17; 5:13 [twice],16; 6:1; 9:12; 10:5). The unfairness and randomness of this fallen world lies heavy on this author! See note at Eccl. 5:13. 2:22 "What does a man get in all his labor" What are the ultimate results of physical labors? Is there anything beyond the grave? See note at Eccl. 1:3. 2:23 "his task is painful and grievous" This is the recurrent description of fallen humanity's search for happiness. It always turns to despair (cf. Eccl. 1:18; 2:23; 5:17; 11:10). ▣ "even at night his mind does not rest" Those who possess worldly things worry about them constantly (i.e. day, Eccl. 2:23a and night, Eccl. 2:23b; i.e., no rest). Those who seek wisdom realize "the more you know, the more you know you do not know"! There is a race no one can win (cf. Eccl. 1:18). The word translated "does not rest" is really the VERB "lie down" (BDB 1011, KB 1486, Qal PERFECT). This is a good place to briefly discuss how Hebrew roots develop into several connotations. This basic action of someone lying down developed into a wide semanitc field of possibilities. lie down to sleep lie down for sexual purposes lay somethig down (i.e., place it) on (i.e., about something) the place one sleeps All words start with a concrete meaning/usage, but become extended in their meanings. This is why I say again and again, "words have meaning only in sentences and sentences have meaning only in paragraphs." Context, context, context!! historical literary imagery
Eclesiastes 2:24-26
2:24-26 The Jewish Study Bible (p. 1608) asserts that these verses offer a new perspective on the author's previous comments about the futility of life (i.e., enjoy the immediate). However, they seem to answer the question of Eccl. 1:3. It is true there is no lasting benefit (cf. Eccl. 2:11) apart from God, but Eccl. 2:24-26 finally brings "above the sun" into focus. There is more to life than birth, life, and inevitable death. There is God, judgment, and an afterlife. Things will be set straight (cf. Eccl. 1:15), but not here, not now. Unfairness, injustice, and vanity seem to reign (because of the Fall, cf. Genesis 3), but wait, God reigns! He and His (i.e., humans made in His image, cf. Gen. 1:26-27) will spend eternity together. For now, the righteous must trust in His revelation and enjoy the simple daily pleasures that this world offers (when and while one can). Qoheleth being an OT sage, did not know the whole picture (i.e., the new Covenant, cf. Jer. 31:31-34; Ezek. 36:22-36 and the complete, ultimate revelation in Jesus Christ). There is an interesting list concerning Qoheleth's understanding of God's actions in this fallen, temporal world (i.e., NIDOTTE, vol. 4, p. 553): creator, Eccl. 11:5; 12:1,7 (like Psalms) judge, Eccl. 3:17,18; 11:9 benefactor, Eccl. 2:24-26; 3:13; 5:18-20 one to be feared, Eccl. 3:14; 5:1-7; 7:18 (like Proverbs) one to be obeyed, Eccl. 5:4; 7:26; 8:2; 13:13-14 (like Proverbs) one causality in the universe, Eccl. 3:11; 5:18-6:2; 7:13-14 (like Psalms) unknowable, Eccl. 3:11; 8:16-9:1 (like Job) fair, Eccl. 8:12,13 SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) SPECIAL TOPIC: ONE CAUSALITY 2:24 "This also I have seen, that it is from the hand of God" The simple pleasures of life are gifts from God (cf. Eccl. 3:13; 5:19; 9:7; Prov. 13:22; Job 27:16-17). See note at Eccl. 2:1. This is one of just a few great truths in this book! enjoy the simple pleasures of daily life (Eccl. 2:1,24; 3:12,13,22; 5:18; 8:15; 9:7-9) food (fellowship) drink (although this can refer to revelry [cf. Exod. 32:6; 1 Sam. 30:16; 1 Kgs. 1:25] in this context it refers to daily family and social life) sense of self-worth from life's work rejoicing in life (Eccl. 9:8) marriage and family (Eccl. 9:9) fear God, keep the commandments (Eccl. 2:25; 12:13-14) ▣ "from the hand of God" See Special Topic below. SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE 2:25 "have enjoyment" This is a rare Hebrew term used only here in the OT. Most English translations take the meaning from the Arabic "feel" or "perceive by the senses" (BDB 301 II). However, the NJB has "drink," following the Septuagint, which tried to make Eccl. 2:24 and 25 parallel. The UBS Hebrew Text Project, p. 569, gives "enjoys" a "B" rating. "without Him" NKJV, MT "more than I" NRSV, NIV, LXX, "apart from him" ‒‒omit‒‒ "came from Him" "but myself" "without God" "except he" The MT has "apart from me." A Hebrew textual variation ("apart from Him") in some medieval Hebrew manuscripts is preserved in the Septuagint, Peshitta, and Vulgate. Does this phrase reflect Qoheleth's thinking or has a major theological insight been reached (i.e. "gift from God," "from the hand of God") beginning in Eccl. 2:24? I think Eccl. 2:24-26 should be seen as a whole new thought. The UBS Text Project, p. 570, gives "apart from me" a "B" rating (some doubt). It suggests it refers to Qoheleth, not Elohim. I prefer, from context, that it refers to God (NASB, NJB, REB). 2:26 The question of this verse is how is a person "good in His sight?" This question must be related to Eccl. 12:13-14. Notice the benefits: wisdom (BDB 315, KB 313) knowledge (BDB 395, KB 228) joy (BDB 970, KB 1336) Notice the consequences for a selfish, godless life: gathering and collecting only to be given to another ("person who is good in His sight") Obviously Eccl. 2:24-26 are contrasting Eccl. 2:12-23! Exactly how they relate is uncertain. Qoheleth is also challenging traditional wisdom about prosperity (i.e., the Two Ways, cf. Job; Psalm 73). The wicked rich are actually gathering for the righteous (cf. Job 27:16,17; Prov. 13:22)!