There is an evil
The Hebrew word for "evil" here is "רָעָה" (ra'ah), which can denote something harmful, distressing, or morally wrong. In the context of Ecclesiastes, it often refers to the perplexing and seemingly unjust aspects of life. The Preacher, traditionally understood to be Solomon, is highlighting a profound observation about the human condition. This "evil" is not merely a moral failing but an existential burden that challenges the understanding of a just and orderly world under God's sovereignty.

I have seen
The phrase "I have seen" suggests personal observation and experience. The Hebrew verb "רָאָה" (ra'ah) implies a deep, contemplative seeing, not just a casual glance. Solomon, known for his wisdom, is sharing insights gained from a life of reflection and discernment. This personal witness adds weight to his observations, inviting readers to consider the validity and depth of his conclusions about life's enigmas.

under the sun
This phrase, "תַּחַת הַשָּׁמֶשׁ" (tachat hashemesh), is a recurring motif in Ecclesiastes, emphasizing the earthly, temporal perspective of human existence. It contrasts with the divine or eternal perspective, reminding readers that the observations and conclusions drawn are from a human vantage point, limited by the constraints of time and mortality. It underscores the futility and transience of life when viewed apart from God's eternal purposes.

and it weighs heavily
The Hebrew word "רַב" (rav) conveys the idea of something being great, abundant, or heavy. The burden described is not just a minor inconvenience but a significant, oppressive weight. This heaviness reflects the existential angst and dissatisfaction that can accompany the pursuit of meaning and fulfillment in a world marred by sin and imperfection. It speaks to the universal human experience of grappling with life's injustices and uncertainties.

upon mankind
The term "mankind" translates the Hebrew "אָדָם" (adam), which refers to humanity collectively. This observation is not limited to a specific individual or group but is a shared human experience. It highlights the commonality of the struggle with life's enigmas and the search for meaning. In a conservative Christian perspective, this underscores the need for divine revelation and redemption through Christ, who offers hope and purpose beyond the limitations of life "under the sun."

God gives a man riches, wealth, and honor
This phrase highlights the sovereignty of God in bestowing material blessings. The Hebrew word for "gives" (נָתַן, natan) implies a deliberate act of granting or bestowing. In the ancient Near Eastern context, wealth and honor were seen as signs of divine favor. The inclusion of "riches, wealth, and honor" suggests a comprehensive bestowal of both material and social status. This reflects the biblical principle that all good things come from God (James 1:17), emphasizing His role as the ultimate provider.

so that he lacks nothing his heart desires
The phrase "lacks nothing" indicates a state of complete satisfaction in terms of material needs. The Hebrew word for "lacks" (חָסֵר, chaser) conveys a sense of deficiency or need. The "heart" (לֵב, lev) in Hebrew thought is the center of one's desires and will. This suggests that God has provided abundantly, fulfilling every conceivable desire. However, the context of Ecclesiastes often questions the ultimate fulfillment found in material possessions, pointing to a deeper spiritual need.

but God does not allow him to enjoy them
Here, the text introduces a paradox. Despite having everything, the man cannot enjoy his blessings. The Hebrew word for "enjoy" (שָׁלַט, shalat) implies having control or dominion over something. This suggests that true enjoyment is not merely about possession but involves a deeper, God-given ability to appreciate and find satisfaction. This inability to enjoy is a divine withholding, highlighting the theme that true contentment is a gift from God, not a result of material abundance.

and a stranger consumes them
The term "stranger" (אִישׁ נָכְרִי, ish nokhri) refers to someone outside the family or community, often implying an outsider or foreigner. In ancient times, the loss of wealth to a stranger would be seen as a significant misfortune, reflecting a lack of legacy or continuity. This serves as a stark reminder of the transient nature of earthly possessions and the futility of placing ultimate trust in them.

This is futile and a grievous affliction
The word "futile" (הֶבֶל, hebel) is a recurring theme in Ecclesiastes, often translated as "vanity" or "meaninglessness." It conveys the idea of something transient, elusive, or insubstantial. The phrase "grievous affliction" (רָעָה חוֹלָה, ra'ah cholah) suggests a deep, painful burden. This underscores the preacher's message that without God, even the greatest earthly blessings can lead to emptiness and sorrow. The passage calls readers to seek fulfillment beyond material wealth, pointing to a life centered on God as the source of true joy and purpose.

A man may father a hundred children
In ancient Hebrew culture, having many children was considered a sign of divine blessing and prosperity. The Hebrew word for "father" here is "yalad," which implies not just the act of procreation but also the responsibility and legacy associated with fatherhood. The hyperbolic number "a hundred" emphasizes abundance and the potential for a large family lineage, which was highly valued in biblical times. However, the verse suggests that even such a blessing can be meaningless without true fulfillment.

and live many years
Longevity was another sign of divine favor in the Old Testament. The phrase "live many years" reflects the Hebrew understanding of a full life, which is often associated with wisdom and experience. Yet, the Preacher in Ecclesiastes challenges the notion that mere length of life equates to a meaningful existence. The Hebrew word "chayim" for "life" encompasses not just physical existence but a life filled with purpose and satisfaction.

so that the days of his years are many
This phrase reiterates the concept of longevity, emphasizing the quantity of life rather than the quality. The repetition underscores the futility of a long life without fulfillment. The Hebrew word "yom" for "days" and "shanim" for "years" together highlight the passage of time, suggesting that a life measured only by its duration is ultimately empty.

but his soul is not satisfied with life’s good things
The Hebrew word for "soul" is "nephesh," which refers to the inner being or essence of a person. The dissatisfaction of the soul indicates a deeper spiritual emptiness that material wealth and external blessings cannot fill. "Life’s good things" refers to the blessings and pleasures of the world, which, according to the Preacher, fail to provide true contentment. This reflects a central theme in Ecclesiastes: the search for meaning beyond earthly possessions.

and he also has no proper burial
In ancient Near Eastern culture, a proper burial was a significant aspect of honoring the deceased. The lack of a proper burial signifies a life that ends without dignity or respect, further emphasizing the futility of a life focused solely on earthly achievements. The Hebrew word "kever" for "burial" implies not just the act of interment but the honor and remembrance associated with it.

I say that a stillborn child is better off than he
This stark comparison highlights the depth of the Preacher's lament over a life devoid of true satisfaction. The stillborn child, who never experiences life, is considered "better off" because it is spared the vanity and emptiness of a life without meaning. The Hebrew word "nefel" for "stillborn" underscores the tragic brevity of life, yet paradoxically, it is seen as preferable to a long life without fulfillment. This conclusion challenges readers to seek a deeper, spiritual purpose beyond the temporal and material.

For it arrives in futility
The word "futility" is translated from the Hebrew word "hebel," which is a recurring theme throughout Ecclesiastes. It conveys the idea of vapor or breath, something transient and insubstantial. In the context of this verse, it underscores the fleeting nature of life and human endeavors. The Preacher, traditionally understood to be Solomon, reflects on the vanity of earthly pursuits without a divine perspective. This futility is a reminder of the limitations of human wisdom and the need for reliance on God’s eternal purpose.

and departs in darkness
"Darkness" here symbolizes ignorance, obscurity, and the absence of understanding or enlightenment. In the ancient Near Eastern context, darkness often represented chaos and the unknown. The phrase suggests that life, when lived without acknowledgment of God, ends without clarity or purpose. It is a poignant reminder of the spiritual darkness that envelops those who do not seek the light of God’s truth. The departure in darkness contrasts with the biblical call to walk in the light, as seen in the teachings of Jesus in the New Testament.

and its name is shrouded in obscurity
The "name" in Hebrew culture is more than a label; it represents one's identity and legacy. To have a name "shrouded in obscurity" implies a life lived without lasting impact or remembrance. This reflects the biblical theme that true significance and legacy are found in a life aligned with God’s will. The obscurity of the name serves as a caution against living for temporal achievements and encourages a focus on eternal values. In the broader scriptural narrative, it points to the importance of being known by God and having one's name written in the Book of Life.

It has not seen the sun
This phrase evokes the imagery of a life that has never been exposed to the light of day, symbolizing a state of non-existence or a life that has not experienced the joys and trials of earthly existence. In the Hebrew context, the sun often represents life, vitality, and the passage of time. The absence of seeing the sun suggests a life that has not been subjected to the struggles and vanities of the world, as discussed throughout Ecclesiastes. This can be seen as a metaphor for innocence or a state of being untouched by the burdens of life.

or known anything
The Hebrew word for "known" (יָדַע, yada) implies an intimate understanding or experience. In this context, it suggests a lack of personal experience or awareness of the world's complexities and hardships. The phrase underscores the theme of ignorance being preferable to the painful knowledge of life's futility and suffering. In a broader biblical sense, knowledge often brings responsibility and sorrow, as seen in the account of Adam and Eve. Here, the absence of knowledge is portrayed as a form of rest or peace.

yet it finds rest
The concept of "rest" (נָחָה, nachah) in Hebrew often conveys a sense of peace, tranquility, and relief from labor or suffering. In the biblical narrative, rest is a significant theme, representing the ultimate peace found in God. This phrase suggests that the absence of life's experiences, with all its accompanying struggles, leads to a state of rest. It reflects the paradoxical wisdom of Ecclesiastes, where sometimes what seems like a loss (not experiencing life) is actually a gain (finding rest).

rather than he
This concluding phrase contrasts the state of the unborn or the one who has not experienced life with the person who has lived and faced the burdens of existence. The "he" refers to the living person who, despite experiencing the world, does not find the same rest as the one who has not lived. This comparison highlights the theme of Ecclesiastes that life, with all its pursuits and achievements, often fails to deliver true satisfaction and peace. It challenges the reader to consider the value of life and the nature of true rest, which, from a conservative Christian perspective, is ultimately found in a relationship with God through Jesus Christ.

Even if he lives a thousand years twice over
This phrase emphasizes the hypothetical longevity of life, suggesting an extraordinarily long lifespan. In the Hebrew context, the number "thousand" often symbolizes completeness or an overwhelming quantity. The repetition "twice over" further amplifies this idea, underscoring the futility of life without fulfillment. Historically, long life was considered a blessing, yet the Preacher in Ecclesiastes challenges this notion by suggesting that mere longevity without joy or purpose is ultimately meaningless. This reflects the broader theme of Ecclesiastes, which questions the value of earthly achievements and longevity without spiritual fulfillment.

yet fails to enjoy his prosperity
The Hebrew root for "enjoy" here is "שָׂמַח" (samach), which means to rejoice or be glad. The emphasis is on the internal state of contentment and joy, rather than external wealth or success. Prosperity, in this context, refers not only to material wealth but also to the blessings and opportunities one might have. The Preacher points out the irony that one can have abundant resources and yet miss the joy they are meant to bring. This serves as a caution against the pursuit of wealth for its own sake, highlighting the importance of gratitude and contentment as key components of a meaningful life.

do not all go to the same place?
This rhetorical question points to the inevitability of death, a common theme in Ecclesiastes. The "same place" refers to Sheol, the abode of the dead in Hebrew thought, where all people, regardless of their earthly status, eventually go. This reflects the egalitarian view of death in ancient Israelite culture, where death is the great equalizer. Theologically, this underscores the transient nature of earthly life and possessions, urging readers to focus on what is eternal. The Preacher uses this to remind us that without a relationship with God, all human endeavors are ultimately futile, as everyone faces the same end. This perspective encourages a life lived with an eternal mindset, valuing spiritual over material wealth.

All a man's labor
The phrase "All a man's labor" refers to the entirety of human effort and toil. In the Hebrew text, the word for "labor" is "עֲמָל" (amal), which conveys a sense of wearisome toil or hard work. This reflects the human condition post-Fall, where labor became burdensome (Genesis 3:17-19). Historically, this toil encompasses both physical and mental exertion, highlighting the universal struggle of mankind to provide for basic needs.

is for his mouth
The phrase "is for his mouth" indicates that the primary purpose of labor is to satisfy physical needs, particularly hunger. The Hebrew word "פֶּה" (peh) for "mouth" is often used metaphorically to represent consumption or desire. This reflects the basic human drive to sustain life through nourishment. In a broader sense, it underscores the material focus of human endeavors, often at the expense of spiritual fulfillment.

yet his appetite
"Yet his appetite" introduces a contrast between labor and satisfaction. The Hebrew word "נֶפֶשׁ" (nephesh), translated here as "appetite," can also mean "soul" or "life." This suggests a deeper longing within humans that goes beyond physical hunger. Theologically, it points to the innate desire for something greater than material possessions, a yearning for spiritual fulfillment that only God can satisfy (Psalm 42:1-2).

is never satisfied
The phrase "is never satisfied" speaks to the insatiable nature of human desire. The Hebrew word "מָלֵא" (male) means "to be full" or "to be satisfied." Despite all efforts and achievements, true contentment remains elusive. This reflects the theme of vanity and futility found throughout Ecclesiastes, emphasizing that earthly pursuits cannot fulfill the deeper needs of the human soul. It serves as a reminder of the temporary nature of worldly gains and the eternal satisfaction found in a relationship with God (Philippians 4:11-13).

What advantage
The Hebrew word for "advantage" is "yitron," which implies a surplus or profit. In the context of Ecclesiastes, it often questions the tangible benefits of wisdom, labor, or wealth. The Preacher, traditionally understood as Solomon, challenges the reader to consider the ultimate value of earthly pursuits. From a conservative Christian perspective, this invites reflection on the eternal versus the temporal, urging believers to seek treasures in heaven rather than on earth.

has the wise man
The term "wise man" is derived from the Hebrew "chakam," which denotes someone skilled, learned, or prudent. In biblical literature, wisdom is highly esteemed, often associated with the fear of the Lord (Proverbs 9:10). However, Ecclesiastes presents a paradox, questioning the practical superiority of wisdom in a world marred by vanity and mortality. This challenges believers to discern true wisdom, which is found in Christ (1 Corinthians 1:24).

over the fool?
The "fool," or "kesil" in Hebrew, represents one who is morally deficient or lacking in judgment. The contrast between the wise and the foolish is a recurring theme in Scripture, yet Ecclesiastes provocatively suggests that both share the same fate—death. This serves as a humbling reminder of human limitations and the need for divine wisdom, which transcends earthly understanding.

What does the poor man gain
The phrase "poor man" translates from "ani," indicating one who is afflicted or humble. The question of gain, or "yitron," reappears, emphasizing the futility of worldly pursuits. The poor man's knowledge of conduct, while valuable, does not alter his existential plight. This highlights the biblical theme of God's concern for the humble and the promise of spiritual riches for those who trust in Him (James 2:5).

by knowing how to conduct himself
The Hebrew "yada" for "knowing" implies intimate understanding or skill. Conduct, or "halak," refers to one's way of life or behavior. The verse suggests that even practical wisdom in social interactions offers no ultimate advantage. This points to the Christian call to live not by worldly standards but by the Spirit, walking in the light of Christ's teachings (Galatians 5:16).

before others?
The phrase "before others" underscores the social dimension of human existence. In ancient Near Eastern culture, social standing and reputation were significant. Yet, Ecclesiastes questions the lasting value of such status. For Christians, this serves as a reminder that our true identity and worth are found in Christ, not in human approval (Galatians 1:10).

Better what the eye can see
This phrase emphasizes the value of tangible, present realities over elusive desires. The Hebrew word for "better" (טוֹב, tov) often conveys goodness or moral superiority. In the context of Ecclesiastes, it suggests a practical wisdom that values contentment with what is immediately available. Historically, this reflects a common theme in wisdom literature, where the focus is on living a life grounded in reality rather than chasing after unattainable dreams. The "eye" symbolizes perception and understanding, suggesting that what is visible and present is more reliable than abstract desires.

than the wandering of desire
The "wandering" (הֲלָכָה, halakhah) implies a restless, aimless movement, akin to a nomadic lifestyle without a fixed destination. "Desire" (נֶפֶשׁ, nephesh) in Hebrew can mean soul, life, or appetite, indicating a deep-seated longing or craving. This phrase warns against the instability and dissatisfaction that come from constantly seeking more, a theme prevalent in Ecclesiastes. The historical context of ancient Israel, where stability and community were highly valued, underscores the dangers of letting desires lead one away from a grounded, content life.

This too is futile
The word "futile" (הֶבֶל, hevel) is a recurring term in Ecclesiastes, often translated as "vanity" or "meaninglessness." It conveys the idea of something transient, like vapor or breath, lacking substance or permanence. This reflects the Preacher's (Qoheleth's) exploration of life's fleeting nature and the ultimate futility of human endeavors without a divine perspective. Theologically, it serves as a reminder of the limitations of human understanding and the need for reliance on God's eternal wisdom.

and a pursuit of the wind
This vivid metaphor captures the essence of chasing after something that cannot be caught or held. The "wind" (רוּחַ, ruach) in Hebrew can also mean spirit or breath, emphasizing the elusive and intangible nature of what is being pursued. In the ancient Near Eastern context, wind was often associated with unpredictability and change, reinforcing the idea that human efforts to find fulfillment in desires are as futile as trying to catch the wind. This phrase challenges believers to seek fulfillment in God rather than in the transient things of the world, aligning with the broader biblical narrative that true satisfaction is found in a relationship with the Creator.

Whatever exists
This phrase suggests the totality of creation, encompassing all that is within the universe. The Hebrew root word here is "mah," which implies a sense of everything that is or has been. From a conservative Christian perspective, this acknowledges God's sovereignty over all creation. The idea that everything has already been named points to the divine order established by God, as seen in Genesis when God names the elements of creation. This reflects the belief that nothing is outside of God's knowledge or control.

has already been named
The act of naming in the Hebrew context is significant, as it denotes authority and understanding. The Hebrew word "qara" is used here, which means to call or proclaim. In the biblical tradition, naming something is an act of dominion and insight, as seen when Adam names the animals in Genesis. This phrase underscores the belief that God, as the ultimate authority, has predetermined the essence and purpose of all things. It reassures believers that God's plan is established and unchangeable.

and it is known
This phrase emphasizes the certainty and completeness of God's knowledge. The Hebrew word "yada" is used, which means to know deeply or intimately. In the biblical sense, this knowledge is not just intellectual but relational and experiential. It suggests that God fully understands the nature and destiny of humanity. For believers, this is a comforting reminder that God is intimately aware of their lives and circumstances.

what man is
This phrase reflects on the nature and limitations of humanity. The Hebrew word "adam" is used, which refers to mankind or humanity. It is a reminder of the creation account where man is formed from the dust of the ground. This highlights the finite and dependent nature of humans in contrast to the infinite and self-sufficient nature of God. From a conservative Christian perspective, it calls believers to humility and recognition of their need for God.

for he cannot contend
The phrase suggests the futility of human efforts to challenge or change divine will. The Hebrew word "yakol" means to prevail or have power. This implies that humans, in their limited strength, cannot oppose God's sovereign plans. It serves as a warning against pride and self-reliance, encouraging believers to submit to God's authority and trust in His wisdom.

with one stronger than he
This phrase refers to God as the "one stronger," highlighting His omnipotence. The Hebrew word "chazaq" is used, meaning strong or mighty. It underscores the power and authority of God over all creation. For believers, this is a call to recognize God's supreme power and to find peace in His strength. It reassures them that while they may face challenges beyond their control, they can rely on the might of God who is greater than any earthly power.

For the more words
This phrase suggests an abundance or excess of speech. In the Hebrew text, the word for "words" is "דְּבָרִים" (devarim), which can mean words, matters, or things. The context here implies a critique of verbosity or excessive talking. Historically, wisdom literature often warns against the dangers of too much speech, as seen in Proverbs 10:19, "When words are many, sin is not absent." The idea is that excessive talking can lead to misunderstandings, errors, or even sin. In a spiritual sense, this phrase encourages believers to be mindful of their speech, valuing quality over quantity, and to seek wisdom in their words.

the more futility
The Hebrew word for "futility" is "הֶבֶל" (hebel), which is a recurring theme in Ecclesiastes, often translated as "vanity" or "meaninglessness." It conveys the idea of something transient, fleeting, or without lasting value. In the context of this verse, the author, traditionally understood to be Solomon, is emphasizing that an abundance of words often leads to emptiness or lack of substance. This reflects the broader theme of Ecclesiastes, which questions the ultimate value of human endeavors apart from God. For believers, it serves as a reminder to focus on what is eternally significant rather than getting caught up in the temporary and superficial.

and how does that profit anyone?
The word "profit" in Hebrew is "יֹתֵר" (yoter), which can mean advantage, gain, or benefit. This rhetorical question challenges the reader to consider the practical value of excessive speech. In the ancient Near Eastern context, wisdom was often measured by the ability to discern when to speak and when to remain silent. The verse implies that excessive talking does not lead to true gain or benefit, echoing the sentiment found in James 1:19, "Everyone should be quick to listen, slow to speak." For Christians, this serves as a call to evaluate the impact of their words and to prioritize speech that edifies and builds up others, aligning with the teachings of Christ.

For who knows
The phrase "For who knows" introduces a rhetorical question that emphasizes human limitation in understanding. In the Hebrew text, the word "yada" is used, which means to know or to perceive. This reflects the theme of human ignorance in the face of divine wisdom. The question challenges the reader to consider the limits of human knowledge and the need for reliance on God's omniscience.

what is good for a man in life
The phrase "what is good for a man in life" speaks to the quest for meaning and purpose. The Hebrew word "tov" is translated as "good," which can also mean beneficial or pleasing. This reflects the existential search for what truly benefits a person during their earthly existence. The verse suggests that without divine guidance, discerning what is genuinely good is elusive.

during the few and meaningless days
The phrase "during the few and meaningless days" underscores the brevity and perceived futility of life. The Hebrew word "hebel," translated as "meaningless," is often rendered as "vanity" or "vapor," indicating something transient and insubstantial. This echoes the recurring theme in Ecclesiastes of life's fleeting nature and the challenge of finding lasting significance.

he spends as a shadow
The imagery "he spends as a shadow" conveys the ephemeral and insubstantial nature of human life. In ancient Near Eastern culture, a shadow was often used as a metaphor for something fleeting and lacking substance. This metaphor serves to remind readers of the temporary nature of earthly existence and the importance of seeking eternal truths.

Who can tell him
The phrase "Who can tell him" again emphasizes human limitation and the inability to predict or control the future. It suggests a sense of humility and the need for dependence on God's wisdom. The rhetorical nature of the question invites reflection on the unpredictability of life and the futility of relying solely on human understanding.

what will happen under the sun after he is gone
The phrase "what will happen under the sun after he is gone" points to the uncertainty of the future and the limits of human foresight. "Under the sun" is a recurring phrase in Ecclesiastes, symbolizing the earthly, temporal realm. This highlights the transient nature of human endeavors and the ultimate sovereignty of God over the course of history. It encourages readers to trust in God's eternal plan rather than being consumed by the uncertainties of life.