Pengkhotbah 3:10

3:10 I have observed the burden

that God has given to people ¹  to keep them occupied.

Pengkhotbah 4:4

Labor Motivated by Envy

4:4 Then I considered ²  all the skillful work ³  that is done:

Surely it is nothing more than ⁴  competition ⁵  between one person and another. ⁶ 

This also is profitless – like ⁷  chasing the wind.

Pengkhotbah 12:12

Concluding Exhortation: Fear God and Obey His Commands!

12:12 Be warned, my son, of anything in addition to them. ⁸ 

There is no end to the making ⁹  of many books,

and much study is exhausting to the body. ¹⁰ 

Kejadian 3:19

3:19 By the sweat of your brow ¹¹  you will eat food

until you return to the ground, ¹² 

for out of it you were taken;

for you are dust, and to dust you will return.” ¹³ 

[3:10]  ¹ tn Heb “the sons of man.”

[4:4]  ² tn Heb “saw.”

[4:4]  ³ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ⁴ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ⁵ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ⁶ tn Heb “a man and his neighbor.”

[4:4]  ⁷ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[12:12]  ⁸ sn The exhortation may be understood in two ways: (1) to avoid any so-called wisdom sayings beyond those mentioned in vv. 10-11: “The words of the wise…are given from one shepherd. And of anything beyond these, my son, be warned!” (see RSV, NRSV, NAB, Douay, NIV). This is paraphrased well by Moffatt: “My son, avoid anything beyond the scriptures of wisdom” (Moffatt). (2) The exhortation refers to the concerns of v. 12b, namely, diligent study is wearisome, i.e., “Furthermore, my son, be warned: there is no end to the making of books, and much study is wearisome to the body” (see NEB, ASV, NASB, MLB).

[12:12]  ⁹ tn The verb עָשָׂה (’asah, “to do”) may mean “to make” (HALOT 890 s.v. I עשׂה 3) or “to acquire” (HALOT 891 s.v. I עשׂה 6). The LXX rendered it as ποιῆσαι (poihsai, “making”), as do most English versions: “making” (KJV, YLT, RSV, NRSV, NAB, ASV, MLB, NIV, NJPS). However, several English versions reflect a different nuance: “there is no end to the buying of books” (Moffatt); “the use of books is endless” (NEB); and “the writing of many books is endless” (NASB).

[12:12]  ¹⁰ tn Heb “the flesh.” The term בָּשָׂר (basar, “flesh”) refers to the body, functioning as a synecdoche or part (i.e., flesh, skin) for the whole (i.e., body), e.g., Gen 17:13; Ps 16:9; Prov 14:30 (see E. W. Bullinger, Figures of Speech, 642).

[3:19]  ¹¹ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ¹² sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ¹³ sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.