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1:1 Ecclesiastes is a book of wisdom sayings that examines the meaning of life’s endeavors, the value of common wisdom, and the problem of injustice. The opening verse presents the speaker as a member of David’s royal family, but his name is not mentioned. Solomon was the only son of David who was king in Jerusalem and over all of Israel (Eccl 1:12). This has contributed to the view that Solomon wrote the book in the 10th century bc. Also contributing to this view is Solomon’s reputation for wisdom and the description of the wealth amassed in 2:1–11. But these factors could point to the book being in the tradition of Solomon’s wisdom, rather than by him.

There are several factors that point to Ecclesiastes being compiled or edited after Solomon’s lifetime (12:9–10). For example, when the author speaks of injustice or oppression, he does not speak from a kingly perspective, as someone who has the power to do something about it (3:16; 4:1; 5:8–9; 7:7; 8:9). Also, there are Aramaic and Persian words in the book, which were not in usage by Jewish people until their encounter with the Persians (see note on 2:5; note on 2:8; note on 8:11). These factors point to a compilation date of the book after 539 bc and perhaps as late as the third-century bc.

Introduction to Ecclesiastes

Wisdom Literature

How to Study the Bible

the Teacher The Hebrew word used here, qoheleth, often translated “Preacher,” is unique to Ecclesiastes and can also be translated “Teacher,” “Speaker,” or “Leader of the Assembly.”

The origin of the term qoheleth is uncertain. It most likely derives from the Hebrew word qahal (meaning “to assemble”); thus, it is usually connected to someone who would lead an assembly, like a speaker or preacher.

Qoheleth is spoken of in the third person at the beginning (vv. 1–2) and end of the book (12:8–14). These passages create a frame around the “words of qoheleth” (1:3–12:7). This type of literary device was common in the ancient Near East. By providing a frame around “words of qoheleth,” the book is able to provide commentary on how to understand them (see note on 12:9–14).

The Instruction of Any AEL Vol. II

The Instruction of Amenemope AEL Vol. II

Ancient Near Eastern Text 412 ANETROT3ES

Excursus III: Author and Speaker; The Epilogue QHC

Wisdom Literature

1:2 Vanity of vanities This opening refrain, which is repeated at the end of the book (12:8), introduces the theme. The Hebrew word used here, hevel, is often translated as “vanity,” “absurd,” or “senseless.”

Hevel

The Hebrew word hevel occurs more times in Ecclesiastes than in all other ot books combined. It literally means “breath” or “vapor,” but it can be understood as “vanity,” “meaninglessness,” “absurdity,” or “senselessness.” The author of Ecclesiastes uses the word to describe frustrating or unfair situations.

What is Hevel in Qohelet EM:UEE

Vanity of vanities As in “holy of holies” or “song of songs,” the form of this phrase indicates a superlative and can be understood as “the greatest vanity.”

1:3–11 This poem illustrates the futility and brevity of life—key themes in Ecclesiastes. By showing that life is a continuing cycle, the author demonstrates how little an individual’s life affects the world (v. 3). Verse 4 highlights the brevity of human life. Verses 5–7 describe the ongoing and unchanging cycles of the sun (v. 5), wind (v. 6), and water (v. 7). Verses 8–10 reveals the futility of searching for satisfaction, especially in work. Verse 11 illustrates how little individual lives matter.

1:3 What does a person gain This rhetorical question emphasizes the opening and closing refrain that “all is absurd” (vv. 2; 12:8). Throughout the book, the author points out the limited ability of people to achieve any real gain or advantage (2:11; 3:9; 5:16; 6:8, 11; 10:11). Any gains achieved by hard work are eventually negated by death.

under the sun Similar to “under heaven” (2:3; Deut 7:24), this phrase describes the entirety of life on earth.

1:4 A generation goes Highlights the brevity of human life.

1:5 The sun rises The author uses examples from the natural world to show that life involves cycles.

Examples from the natural world are often used in Wisdom literature to illustrate themes. The book of Proverbs contains many of these (Prov 11:28; 16:15; 19:12; 25:14; 27:8). For example, the proverbs of Agur look to the animal kingdom for examples of wisdom and grandeur (Prov 30:24–31). Bildad, Job’s friend, uses papyrus and reeds to show that the wicked will suffer God’s punishment (Job 8:11–19).

Wisdom in the OT AYBD

Literary Forms OTW:I

1:7 sea is never full In addition to showing that life involves cycles, the author uses nature to show the unsatisfying nature of life. Just as the sea is never full, people struggle to be filled or find satisfaction in life (compare Eccles 6:7 and note). The author emphasizes the unsatisfactory nature of wealth throughout the book (4:7–8; 5:10–12).

1:11 There is neither remembrance Only a handful of people are remembered for more than a generation.

1:12–18 After the opening poem highlighting the themes of life’s futility and brevity (vv. 3–11), the author describes his search for understanding. He explains that he applied himself to understand every aspect of life on earth, concluding that life is absurd and senseless (vv. 13–14). By presenting himself as the model of wisdom (v. 16), he gives legitimacy to his conclusion.

1:12 king over Israel in Jerusalem There is some disagreement concerning the identity of the person spoken of here. See note on v. 1.

1:13 search by wisdom The author states his intention to wisely examine life. Compare vv. 17; 12:10.

1:14 I saw Observation of the natural world is a key characteristic of Wisdom literature.

chasing wind As he examines life, the author reaches the conclusion that all is senseless and futile. “Striving after the wind” is often paralleled with hevel and indicates futile activity (see note on 2:17).

Phrases Parallel to Hevel in Ecclesiastes EM:UEE

1:15 cannot be straightened This phrase can be understood in a moral sense as a reference to injustice; it can also be understood as a reference to the limitations of human intellect.

1:16 , “Look! I have become great and have increased in wisdom This claim is not meant to be boastful but to add legitimacy to the author’s message.

The author presents himself as the ideal picture of wisdom. This is also echoed in the epilogue’s description of the author (12:9–10). Since the limitation of human wisdom is a central theme of the book, the message must be given by someone whose wisdom cannot be doubted. If this extremely wise person cannot fully understand the work of God (8:16–17), then no one can.

Wisdom and Related Terms

1:17 learn about wisdom and to learn about delusion The author’s search for understanding caused him to examine all aspects of life.

chasing wind Indicates futile activity. Even though the author has acquired much wisdom and knowledge (v. 16), he recognizes the limitations of human intellect. See note on 2:17.

1:18 is much frustration This statement seems to contradict several others in Proverbs about the value of wisdom (Prov 2:12–14; 3:13–18; 24:13–14). Wisdom produces vexation or grief in that it fails to provide any satisfying answers to life’s frustrating or unfair situations (Eccles 8:16–17).

	About Faithlife Study Bible Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
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