33 The phrase “to be content with” does not appear in the Hebrew text, but is supplied in the translation for clarity.
34 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, .
35 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 ( 660 נֶפֶשׁ 5.c; 6.a). This also involves the personification of the roving appetite as “roving” (מֵהֲלָךְ); see 235 הָלַךְ II.3.f; 232 I.3.
36 The phrase “continual longing” does not appear in the Hebrew text, but is supplied in the translation for clarity.
37 The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

In other versions

Better is the sight of the eyes than the wandering of the appetite: this also is vanity and a striving after wind.

Better what the eye sees

than the roving of the appetite.

This too is meaningless,

a chasing after the wind.

Better what the eyes see than wandering desire. This too is futile and a pursuit of the wind.

Enjoy what you have rather than desiring what you don’t have. Just dreaming about nice things is meaningless—like chasing the wind.

Better to be content with what your eyes see

than for your soul to constantly crave more.

This also is vanity and chasing wind!

Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit.

Public Domain