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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 29

Psalm 29^[a]

A psalm of David.

29 Acknowledge the Lord, you heavenly beings,^[b]
acknowledge the Lord’s majesty and power.^[c]
²Acknowledge the majesty of the Lord’s reputation.^[d]
Worship the Lord in holy attire.^[e]
³The Lord’s shout is heard over the water;^[f]
the majestic God thunders,^[g]
the Lord appears over the surging water.^[h]
⁴The Lord’s shout is powerful,^[i]
the Lord’s shout is majestic.^[j]
⁵The Lord’s shout breaks^[k] the cedars,
the Lord shatters^[l] the cedars of Lebanon.^[m]
⁶He makes them skip like a calf,
Lebanon and Sirion^[n] like a young ox.^[o]
⁷The Lord’s shout strikes^[p] with flaming fire.^[q]
⁸The Lord’s shout shakes^[r] the wilderness,
the Lord shakes the wilderness of Kadesh.^[s]
⁹The Lord’s shout bends^[t] the large trees^[u]
and strips^[v] the leaves from the forests.^[w]
Everyone in his temple says, “Majestic!”^[x]
¹⁰The Lord sits enthroned over the engulfing waters,^[y]
the Lord sits enthroned^[z] as the eternal king.
¹¹The Lord gives^[aa] his people strength;^[ab]
the Lord grants his people security.^[ac]

Footnotes

Psalm 29:1 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
Psalm 29:1 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (ʾelim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.tn The phrase בְּנֵי אֵלִים (b^ene ʾelim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
Psalm 29:1 tn Or “ascribe to the Lord glory and strength.”
Psalm 29:2 tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)
Psalm 29:2 tn That is, properly dressed for the occasion.
Psalm 29:3 tn Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.
Psalm 29:3 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.
Psalm 29:3 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.
Psalm 29:4 tn Heb “the voice of the Lord [is] accompanied by strength.”
Psalm 29:4 tn Heb “the voice of the Lord [is] accompanied by majesty.”
Psalm 29:5 tn The Hebrew participial form draws attention to the durative nature of the action being described.
Psalm 29:5 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
Psalm 29:5 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
Psalm 29:6 sn Sirion is another name for Mount Hermon (Deut 3:9).
Psalm 29:6 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
Psalm 29:7 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the Lord’s shout is accompanied by “flames of fire,” that is, lightning bolts.
Psalm 29:7 sn The Lord’s shout strikes with flaming fire. The short line has invited textual emendation, but its distinct, brief form may highlight the statement, which serves as the axis of a chiastic structure encompassing vv. 5-9: (A) the Lord’s shout destroys the forest (v. 5); (B) the Lord’s shout shakes the terrain (v. 6); (C) the Lord’s shout is accompanied by destructive lightning (v. 7); (B´) the Lord’s shout shakes the terrain (v. 8); (A´) the Lord’s shout destroys the forest (v. 9).
Psalm 29:8 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
Psalm 29:8 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
Psalm 29:9 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
Psalm 29:9 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (ʾayyalot, “deer”) to אֵילוֹת (ʾelot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (ʾayyalim).
Psalm 29:9 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
Psalm 29:9 tn The usual form of the plural of יַעַר (yaʿar, “forest”) is יְעָרִים (y^eʿarim). For this reason some propose an emendation to יְעָלוֹת (y^e’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
Psalm 29:9 tn Heb “In his temple, all of it says, ‘Glory.’”
Psalm 29:10 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
Psalm 29:10 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
Psalm 29:11 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
Psalm 29:11 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
Psalm 29:11 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.

Ecclesiastes 1:1-11

Title

1 The words of the Teacher,^[a] the son^[b] of David, king^[c] in Jerusalem:^[d]

Introduction: Utter Futility

²“Futile! Futile!” laments^[e] the Teacher.^[f]
“Absolutely futile!^[g] Everything^[h] is futile!”^[i]

Futility Illustrated from Nature

³What benefit^[j] do people^[k] get from all the effort
which^[l] they expend^[m] on earth?^[n]
⁴A generation comes^[o] and a generation goes,^[p]
but the earth remains^[q] the same^[r] through the ages.^[s]
⁵The sun rises^[t] and the sun sets;^[u]
it hurries away^[v] to a place from which it rises^[w] again.^[x]
⁶The wind goes to the south and circles around to the north;
round and round^[y] the wind goes and on its rounds it returns.^[z]
⁷All the streams flow^[aa] into the sea, but the sea is not full,
and to the place where the streams flow, there they will flow again.^[ab]
⁸All this^[ac] monotony^[ad] is tiresome; no one can bear^[ae] to describe it.^[af]
The eye is never satisfied with seeing, nor is the ear ever content^[ag] with hearing.
⁹What exists now^[ah] is what will be,^[ai]
and what has been done is what will be done;
there is nothing truly new on earth.^[aj]
¹⁰Is there anything about which someone can say, “Look at this! It is new”?^[ak]
It was already^[al] done long ago,^[am] before our time.^[an]
¹¹No one remembers the former events,^[ao]
nor will anyone remember^[ap] the events that are yet to happen;^[aq]
they will not be remembered by the future generations.^[ar]

Footnotes

Ecclesiastes 1:1 tn The meaning of קֹהֶלֶת (qohelet) is somewhat puzzling. The verb קָהַל (qahal) means “to assemble, summon” (HALOT 1078-79 s.v. קהל), and is derived from the noun קָהָל (qahal, “assembly”; HALOT 1079-80 s.v. קָהָל). Thus קֹהֶלֶת might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, קֹהֶלֶת is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9-10). Thus, קֹהֶלֶת probably means “the leader of the assembly” or “speaker of the assembly.” (See also the following study note.) Rabbinic literature treats קֹהֶלֶת as a traditional surname for Solomon, that is, “Qoheleth,” relating it to the noun קָהָל. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): “Why was his name called Qoheleth [קֹהֶלֶת]? Because his words were proclaimed in public meeting [קָהַל], as it is written (1 Kgs 8:1).” The LXX rendered it ἐκκλησιαστής (ekklēsiastēs, “member of the assembly,” LSJ 509), as was the custom of relating Greek ἐκκλησία (ekklēsia, “assembly”) to Hebrew קָהָל. The book’s English title, “Ecclesiastes,” is simply a transliteration of the Greek term from the LXX. Symmachus’ παροιμιαστής (paroimiastēs, “author of proverbs,” LSJ 1342 s.v.) is not a translation of קֹהֶלֶת but refers to his authorship of many proverbs (Eccl 12:9-10). In terms of the participial form, קֹהֶלֶת is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Substantival participles often designate the title or profession of an individual: כֹּהֵן (kohen), “priest”; רֹזֵן (rozen), “ruler”; שֹׁטֵר (shoter), “officer”; נֹקֵד (noqed), “sheep-breeder”; שֹׁפֵט (shofet), “judge”; יֹצֵר (yotser), “potter”; כֹּרֵם (korem), “vine-dresser”; יֹגֵב (yogev), “farmer”; שׁוֹעֵר (shoʿer), “gate-keeper”; צוֹרֵף (tsoref), “smelter”; and רֹפֵא (rofeʾ), “doctor” (IBHS 614-15 §37.2a). In terms of its feminine ending with a male referent, Joüon 1:266-67 §89.b suggests that it is intensive, e.g., מוֹדַעַת (moda’at) “close relative” from מוֹדָע (modaʿ) “kinsman.” The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat “a great narrator” from rawi “narrator” (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So קֹהֶלֶת may mean “the leader/teacher of the assembly” from the noun קָהָל. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., סֹפֶרֶת (soferet), “scribe”; פֹּכֶרֶת (pokheret), “gazelle-catcher”; פֶּחָה (pekhah), “provincial governor”; and פְּרָעוֹת (p^eraʿot), “princes” (GKC 393 §122.r). Occasionally, a professional name later became a personal name, e.g., the title סֹפֶרֶת (“scribe”) became the name “Sophereth” (Ezra 2:55; Neh 7:57), פֹּכֶרֶת (“gazelle-catcher”) became “Pokereth” (Ezra 2:57; Neh 7:59), and perhaps קֹהֶלֶת (“assembler”) became the surname “Qoheleth” (HALOT 926 s.v. פֹּכֶרֶת הַצְּבָיִים). Many translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt), “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB), “the Teacher” (NIV, NRSV), “the Leader of the Assembly” (NIV margin), “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).sn The verbal root קהל means “to assemble; to summon” (HALOT 1078-79 s.v. קהל). It is used of assembling or summoning various groups of people: “all Israel” (1 Chr 13:5; 15:3), “the elders of Israel” (1 Kgs 8:1; 2 Chr 5:2), all the elders of their tribes” (Deut 31:28), “all the princes of Israel” (1 Chr 28:1), “your tribes” (Deut 31:28), “all the house of Judah” (1 Kgs 12:21; 2 Chr 11:1), “the people” (Deut 4:10; 31:12), “the whole congregation” (Lev 8:3; Num 1:18; 16:19; 20:8), “all the congregation of the sons of Israel” (Exod 35:1; Num 8:9), “the assembly” (Num 10:7; 20:10), and “your assembly” (Ezek 38:13). The verb is often used in reference to summoning/assembling people for a religious occasion (Exod 35:1; Lev 8:3-4; Num 8:9; Deut 4:10; Josh 18:1; 22:12; 1 Kgs 8:1; 2 Chr 5:2-3), a political occasion (2 Sam 20:14), a military occasion (Judg 20:11; 2 Chr 11:1), or a judicial occasion (Job 11:10). The Hiphil stem is used to describe the action of the leader (usually a single individual who possesses/commands authority) summoning the people, e.g., Moses (Exod 35:1; Lev 8:3; Num 20:10), Moses and Aaron (Num 1:18), Korah (Num 16:19), King David (1 Chr 13:5; 15:3; 28:1), King Solomon (1 Kgs 8:1; 12:21; 2 Chr 5:2), and King Rehoboam (2 Chr 11:1). In almost every case, he who assembles the people is a person invested with authority; he makes a public proclamation or leads the nation in an important action. The Niphal stem is most often used to describe the people assembling at the direction of the leader (e.g., Lev 8:4; Josh 18:1; 22:12; 1 Kgs 8:2; 2 Chr 5:3). The root קהל is a denominative derived from the noun קָהָל (qahal, “assembly, contingent”; HALOT 1079-80 s.v. קָהָל). The noun has numerous referents: the congregated nation as a whole in the wilderness, assembled for ceremonies and instruction (Exod 16:3; Lev 4:13, 21; 16:17, 33; Num 10:7; 14:5; 15:15; 16:3; 17:12; 19:20; 20:4, 6, 10, 12; Deut 9:10; 10:4; 18:16); the congregation of Israel assembled for divine worship (Pss 22:23, 26; 26:5; 35:18; 40:10; 107:32; 149:1; Lam 1:10); the postexilic community assembled to hear the Torah and instruction (Neh 13:1); a military contingent assembled for warfare (Num 16:3; 20:4; Judg 20:2; 21:5, 8; 1 Sam 17:47; 2 Chr 28:14); people summoned to court (Ezek 16:40; 23:46-47); judicial authorities (Jer 26:17; Prov 5:14; 26:26; Sir 7:7). The term is often used as a designation for Israel: “the assembly of Israel” (Lev 16:17; Deut 31:30; Josh 8:35; 1 Kgs 8:14, 22, 55; 12:3; 2 Chr 6:3, 12-13; Sir 50:13, 20), “the assembly of the congregation” (Exod 12:6); “the assembly of the congregation of the sons of Israel” (Num 14:5), and “the assembly of God” (Neh 13:1). The related noun קְהִלָּה (q^ehillah) means “assembly, community” (HALOT 1080 s.v. קְהִלָּה), e.g., in the idiom נָתַן קְהִלָּה (natan q^ehillah) “to hold an assembly”: “I called a great assembly to deal with them” (Neh 5:7).
Ecclesiastes 1:1 tn Heb “son of David” or “a son of David.”
Ecclesiastes 1:1 sn While 1:1 says only “king in Jerusalem” (מֶלֶךְ בִּירוּשָׁלָםִ, melekh birushala[y]im), 1:12 adds “king over Israel in Jerusalem” (מֶלֶךְ עַל־יִשְׂרָאֵל בִּירוּשָׁלָםִ, melekh ʿal-yisraʾel birushala[y]im). The LXX adds “Israel” in 1:1 to harmonize with 1:12; however, the MT makes sense as it stands. Apart from David, only Solomon was “king over Israel in Jerusalem”—unless the term “Israel” (יִשְׂרָאֵל, yisraʾel) in 1:12 is used for Judah or the postexilic community. Solomon would fit the description of the author of this book, who is characterized by great wisdom (1:13, 16), great wealth (2:8), numerous servants (2:7), great projects (2:4-6), and the collection, editing, and writing of many proverbs (12:9-10). All of this generally suggests Solomonic authorship. However, many scholars deny Solomonic authorship on the basis of linguistic and historical arguments.
Ecclesiastes 1:1 sn The form of the title is typical: (1) “the words of [the writer],” (2) his family name or name of his father, and (3) his social/political position in Israel (e.g., Prov 22:17; 24:23; 30:1; 31:1). Sometimes, the writer’s qualifications are given in the introduction to an OT book (e.g., Jer 1:1; Amos 1:1). Qoheleth lists his qualifications at the end of the book (12:9-12).
Ecclesiastes 1:2 tn Heb “says.”
Ecclesiastes 1:2 sn See the note on “Teacher” in v. 1.
Ecclesiastes 1:2 tn Heb “futility of futilities.” The phrase “absolutely futile” (הֲבֵל הֲבָלִים, havel havalim) is a superlative genitive construction (GKC 431 §133.i). When a plural genitive follows a singular construct noun of the same root, it indicates the most outstanding example of the person or thing described. Examples: קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim, “holy of holies”), i.e., “the most holy place” (Exod 26:33); שִׁיר הַשִּׁירִים (shir hashirim, “song of songs”), i.e., “the most excellent song” (Song 1:1); אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הַאֱדֹנִים (ʾelohe haʾelohim vaʾadone haʾedonim, “the God of gods and Lord of lords”), i.e., “the highest God and the supreme Lord” (Deut 10:17). See also R. J. Williams, Hebrew Syntax, 17-18, §80; IBHS 154 §9.5.3j.
Ecclesiastes 1:2 tn Although כֹּל (kol, “everything, all”) is often used in an absolute or comprehensive sense (BDB 481 s.v. כֹּל 1), it is frequently used as a synecdoche of the general for the specific, that is, its sense is limited contextually to the topic at hand (BDB 482 s.v. 2). This is particularly true of הַכֹּל (hakkol, BDB 482 s.v. 2.b) in which the article particularizes or limits the referent to the contextual or previously mentioned topic (e.g., Gen 16:12; 24:1; Exod 29:24; Lev 1:9, 13; 8:27; Deut 2:36; Josh 11:19 [see 2 Sam 19:31; 1 Kgs 14:26 = 2 Chr 12:9]; 21:43; 1 Sam 30:19; 2 Sam 17:3; 23:5; 24:23; 1 Kgs 6:18; 2 Kgs 24:16; Isa 29:11; 65:8; Jer 13:7, 10; Ezek 7:14; Pss 14:3; 49:18; 1 Chr 7:5; 28:19; 29:19; 2 Chr 28:6; 29:28; 31:5; 35:7; 36:17-18; Ezra 1:11; 2:42; 8:34-35; 10:17; Eccl 5:8). Thus, “all” does not always mean “all” in an absolute sense or universally in comprehension. In several cases the context limits its reference to two classes of objects or issues being discussed, so הַכֹּל means “both” (e.g., 2:14; 3:19: 9:1, 2). Thus, הַכֹּל refers only to what Qoheleth characterizes as “futile” (הֶבֶל, hevel) in the context. Qoheleth does not mean that everything in an absolute, all-encompassing sense is futile. For example, the sovereign work of God is not “futile” (3:1-4:3); fearing God is not “futile” (2:26; 3:14-15; 11:9-12:1, 9, 13-14); and enjoying life as a righteous person under the blessing of God is not “futile” (2:24-26; 11:9-10). Only those objects or issues that are contextually placed under כֹּל are designated as “futile” (הֶבֶל). The context of 1:3-15 suggests that 1:2 refers to the futility of secular human endeavor. The content and referent of 1:3-15 determines the referent of הַכֹּל in 1:2.
Ecclesiastes 1:2 tn The term הֶבֶל (hevel, “futile”) is repeated five times within the eight words of this verse for emphasis. The noun הֶבֶל is the key word in Ecclesiastes. The root is used in two ways in the OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath” or “wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to metaphorical senses: (1) breath/vapor/wind is nonphysical, evanescent, and lacks concrete substance thus, the connotation “unsubstantial” (Jer 10:15; 16:19; 51:18), “profitless” or “fruitless” (Ps 78:33; Prov 13:11), “worthless” (2 Kgs 17:15; Jer 2:5; 10:3), “pointless” (Prov 21:6), “futile” (Lam 4:17; Eccl 1:2, 14; 2:1, 14-15), (2) breath/vapor/wind is transitory and fleeting—thus, the connotation “fleeting” or “transitory” (Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16) and (3) breath/vapor/wind cannot be seen thus, the idea of “obscure,” “dark,” “difficult to understand,” “enigmatic” (Eccl 11:10). See HALOT 236-37 s.v. I הֶבֶל; BDB 210-11 s.v. I הֶבֶל. The metaphorical sense is used with the following synonyms: תֹּהוּ (tohu, “empty, vanity”; Isa 49:4), רִיק (riq, “profitless, useless”; Isa 30:7; Eccl 6:11), and לֹא הוֹעִיל (loʾ hoʿil, “worthless, profitless”; Is 30:6; 57:12; Jer 16:19). It is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) and life (6:12; 7:15; 9:9), which are “transitory” or “fleeting.” The most common parallels to הֶבֶל in Ecclesiastes are the phrases “chasing after the wind” (רְעוּת רוּחַ, r^eʿut ruakh) in 2:11, 17, 26; 7:14 and “what profit?” (מַה־יִּתְרוֹן, mah yitron) or “no profit” (אֵין יִתְרוֹן, ʾen yitron) in 2:11; 3:19; 6:9. It is used in reference to enigmas in life (6:2; 8:10, 14) and to the future which is obscure (11:8). It is often used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yot^eron, “profit, advantage, gain”). Because the concrete picture of the “wind” lends itself to the figurative connotation “futile,” the motto “This is futile” (זֶה הֶבֶל, zeh hevel) is often used with the metaphor, “like striving after the wind” (רְעוּת רוּחַ, r^eʿut ruakh)—a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9). Although it is the key word in Ecclesiastes, it should not be translated the same way in every place. sn The motto Everything is futile! is the theme of the book. Its occurs at the beginning (1:2) and end of the book (12:8), forming an envelope structure (inclusio). Everything described in 1:2-12:8 is the supporting proof of the thesis of 1:2. With few exceptions (e.g., 2:24-26; 3:14-15; 11:9-12:1, 9), everything described in 1:2-12:8 is characterized as “futile” (הֶבֶל, hevel).
Ecclesiastes 1:3 tn The term “profit” (יֹתְרוֹן, yot^eron) is used in Ecclesiastes to evaluate the ultimate benefit/effects of human activities, as is טוֹב (tov, “good, worthwhile”) as well (e.g., 2:1, 3). While some relative advantage/profit is recognized (e.g., light over darkness, and wisdom over folly), Qoheleth denies the ultimate advantage of all human endeavors (e.g., 2:11, 15).
Ecclesiastes 1:3 tn Heb “the man.” The Hebrew term could be used here in a generic sense, referring to the typical man (hence, “a man”). However, it is more likely that the form is collective and that humankind in general is in view (note NIV “man”). Note the reference to “a generation” coming and going in the next verse, as well as v. 13, where the phrase “the sons of man” (= humankind) appears. In this case the singular pronominal suffix and singular verb later in v. 3 reflect grammatical agreement, not individuality.
Ecclesiastes 1:3 tn The use of the relative pronoun שֶׁ (she, “which”)—rather than the more common אֲשֶׁר (ʾasher, “which”)—is a linguistic feature that is often used to try to date the book of Ecclesiastes. Noting that שֶׁ is the dominant relative pronoun in Mishnaic Hebrew and that אֲשֶׁר does not appear as frequently (Jastrow 130 s.v. אֲשֶׁר), many scholars conclude that אֲשֶׁר is early and שֶׁ is late. They conclude that the use of שֶׁ in Ecclesiastes points to a late date for the book. However, as Samuel-Kings suggest, the שֶׁ versus אֲשֶׁר phenomena may simply be a dialectical issue: אֲשֶׁר is commonly used in the south, and שֶׁ in the north. The use of שֶׁ in Ecclesiastes may indicate that the book was written in a northern rather than a southern province, not that it is a late book. This is supported from related Akkadian terms which occur in texts from the same periods: אֲשֶׁר is related to ašru (“place”) and שֶׁ is related to ša (“what”).
Ecclesiastes 1:3 sn The Hebrew root עָמָל, (ʿamal, “toil”) is repeated here for emphasis: “What gain does anyone have in his toil with which he toils.” For all his efforts, man’s endeavors and secular achievements will not produce anything of ultimate value that will radically revolutionize anything in the world. The term “toil” is used in a pejorative sense to emphasize that the only thing that man obtains ultimately from all his efforts is weariness and exhaustion. Due to sin, mankind has been cursed with the futility of his labor that renders work a “toilsome” task (Gen 3:17-19). Although it was not yet revealed to Qoheleth, God will one day deliver the redeemed from this plight in the future kingdom when man’s labor will no longer be toilsome, but profitable, fulfilling, and enjoyable (Isa 65:17-23).
Ecclesiastes 1:3 tn Heb “under the sun.”sn This rhetorical question expects a negative answer: “Man has no gain in all his toil.” Ecclesiastes often uses rhetorical questions in this manner (e.g., 2:2; 3:9; 6:8, 11, 12; see E. W. Bullinger, Figures of Speech, 949).
Ecclesiastes 1:4 tn The participle הֹלֵךְ (holekh, “to walk, to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The root הָלַךְ (halakh) is repeated in this section (1:4a, 6a, 6b, 7a, 7b, 7c) to emphasize the continual action and constant motion of everything in nature. Despite the continual action of everything in nature, there is no completion, attainment or rest for anything. The first use of הָלַךְ is in reference to man; all subsequent usages are in reference to nature—illustrations of the futility of human endeavor. Note: All the key terms used in 1:4 to describe the futility of human endeavor are repeated in 1:5-11 as illustrations from nature. The literary monotony in 1:4-11 mirrors the actual monotony of human action that repeats itself with no real change.
Ecclesiastes 1:4 tn The participle בָּא (baʾ, “to go in”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The term is repeated in 1:4-5 to compare the futility of secular human accomplishments with the futile actions in nature: everything is in motion, but there is nothing new accomplished.
Ecclesiastes 1:4 tn The participle עֹמָדֶת (ʿomadet, “to stand”) emphasizes a continual, durative, uninterrupted state (present universal condition). Man, despite all his secular accomplishments in all generations, makes no ultimate impact on the earth.
Ecclesiastes 1:4 tn The term “the same” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.
Ecclesiastes 1:4 tn The term עוֹלָם (ʿolam) has a wide range of meanings: (1) indefinite time: “long time, duration,” often “eternal” or “eternity”; (2) future time: “things to come”; and (3) past time: “a long time back,” that is, the dark age of prehistory (HALOT 798-99 s.v. עוֹלָם; BDB 761-63 s.v. III עלם). It may also denote an indefinite period of “continuous existence” (BDB 762 s.v. III עלם 2.b). It is used in this sense in reference to things that remain the same for long periods: the earth (Eccl 1:4), the heavens (Ps 148:6), ruined cities (Isa 25:2; 32:14), ruined lands (Jer 18:16), nations (Isa 47:7), families (Ps 49:12; Isa 14:20), the dynasty of Saul (1 Sam 13:13), the house of Eli (2 Sam 2:30), continual enmity between nations (Ezek 25:15; 35:5), the exclusion of certain nations from the assembly (Deut 23:4; Neh 13:1), a perpetual reproach (Ps 78:66).
Ecclesiastes 1:5 tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.
Ecclesiastes 1:5 tn Heb “the sun goes.” The participle בָּא (baʾ, “to go in”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of בָּא in 1:4-5 creates a comparison between the relative futility of all human endeavor (“a generation comes and a generation goes [בָּא]”) with the relative futility of the action of the sun (“the sun rises and the sun goes” [i.e., “sets,” בָּא]).
Ecclesiastes 1:5 tn Heb “hastens” or “pants.” The verb שָׁאַף (shaʾaf) has a three-fold range of meanings: (1) “to gasp; to pant,” (2) “to pant after; to long for,” and (3) “to hasten; to hurry” (HALOT 1375 s.v. שׁאף; BDB 983 s.v. I שָׁאַף). The related Aramaic root שׁוף means “to be thirsty; to be parched.” The Hebrew verb is used of “gasping” for breath, like a woman in the travail of childbirth (Isa 42:14); “panting” with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or “panting” with fatigue (Jer 14:6; Eccl 1:5). Here שָׁאַף personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I שָׁאַף 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man—for all his efforts—never really changes anything; all he accomplishes in his toil is to wear himself out.
Ecclesiastes 1:5 tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.
Ecclesiastes 1:5 tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.
Ecclesiastes 1:6 tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, s^evivotayv).” This repetition is designed for a rhetorical purpose—to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).
Ecclesiastes 1:6 tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).
Ecclesiastes 1:7 tn Heb “are going” or “are walking.” The term הֹלְכִים (hol^ekhim, Qal active participle masculine plural from הָלַךְ, halakh, “to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11).
Ecclesiastes 1:7 tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.sn This verse does not refer to the cycle of evaporation or the return of water by underground streams, as sometimes suggested. Rather, it describes the constant flow of river waters to the sea. For all the action of the water—endless repetition and water constantly in motion—there is nothing new accomplished.
Ecclesiastes 1:8 tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.
Ecclesiastes 1:8 tn Heb “the things.” The Hebrew term דְּבָרִים (d^evarim, masculine plural noun from דָּבָר, davar) is often used to denote “words,” but it can also refer to actions and events (HALOT 211 s.v. דָּבָר 3.a; BDB 183 s.v. דָּבָר IV.4). Here, it means “things,” as is clear from the context: “What has been is what will be, and what has been done is what will be done” (1:9). Here דְּבָרִים can be nuanced “occurrences” or even “[natural] phenomena.”
Ecclesiastes 1:8 tn Heb “is able.”
Ecclesiastes 1:8 tn The Hebrew text has no stated object. The translation supplies “it” for stylistic reasons and clarification.sn The statement no one can bear to describe it probably means that Qoheleth could have multiplied examples (beyond the sun, the wind, and the streams) of the endless cycle of futile events in nature. However, no tongue could ever tell, no eye could ever see, no ear could ever hear all the examples of this continual and futile activity.
Ecclesiastes 1:8 tn The term מָלֵא (maleʾ, “to be filled, to be satisfied”) is repeated in 1:7-8 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 אֵינֶנּוּ מָלֵא (ʾenennu maleʾ, “it is never filled”) describes the futility of the water cycle: “All the rivers flow into the sea, yet the sea is never filled.” In 1:8 וְלֹא־תִמָּלֵא (v^eloʾ timmaleʾ, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”
Ecclesiastes 1:9 tn Heb “what is.” The Hebrew verbal form is a perfect. Another option is to translate, “What has been.” See the next line, which speaks of the past and the future.
Ecclesiastes 1:9 tn The Hebrew verbal form is an imperfect.
Ecclesiastes 1:9 tn Heb “under the sun.”
Ecclesiastes 1:10 tn Alternately, “[Even when] there is something of which someone might claim….” The terms יֵשׁ דָּבָר שֶׁיֹּאמַר (yesh davar sheyyoʾmar) may be an interrogative clause without an introductory interrogative particle (GKC 473 §150.a). In questions, יֵשׁ often implies doubt about the existence of something (BDB 441 s.v. יֵשׁ 2.b). The LXX rendered it as a question, as do most English versions: “Is there anything of which it can be said…?” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV). On the other hand, יֵשׁ is used elsewhere in the book of Ecclesiastes as a predication of existence (“There is…”) to assert the existence of something (2:13, 21; 4:8, 9; 5:13 [12]; 6:1, 11; 7:15; 8:6, 14; 9:4; 10:5). HALOT 443 s.v. יֵשׁ 2 renders יֵשׁ דָּבָר as “There is something….” This view is taken by several translations: “Even the thing of which we say…” (NAB), “Men may say of something…” (Moffatt), and “Sometimes there is a phenomena of which they say…” (NJPS).
Ecclesiastes 1:10 tn The perfect tense verb הָיָה (hayah) refers to a past perfect situation: It describes an action that is viewed as a remote past event from the perspective of the past. This past perfect situation is brought out by the temporal adverb כְּבָר (k^evar, “already”; HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר; cf. 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7). The expression כְּבָר plus הָיָה connotes a past perfect nuance: “it has already been” (Eccl 1:10; see BDB 460 s.v.).
Ecclesiastes 1:10 sn This does not deny man’s creativity or inventiveness, only the ultimate newness of his accomplishments. For example, there is no essential difference between the first voyage to the moon and the discovery of America (different point of arrival, different vehicles of travel, but the same essential action and results).
Ecclesiastes 1:10 tn Heb “in the ages long ago before us.”
Ecclesiastes 1:11 tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (riʾshonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (riʾshon, “former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. רִאשׁוֹן). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.
Ecclesiastes 1:11 tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.
Ecclesiastes 1:11 tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (ʾakharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (ʾakharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.
Ecclesiastes 1:11 tn Heb “There will not be any remembrance of them among those who come after.” sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).

1 Corinthians 1:18-31

The Message of the Cross

¹⁸For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. ¹⁹For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.”^[a] ²⁰Where is the wise man? Where is the expert in the Mosaic law?^[b] Where is the debater of this age? Has God not made the wisdom of the world foolish? ²¹For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching. ²²For Jews demand miraculous signs and Greeks ask for wisdom, ²³but we preach about a crucified Christ,^[c] a stumbling block to Jews and foolishness to Gentiles. ²⁴But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. ²⁵For the foolishness of God is wiser than human wisdom,^[d] and the weakness of God is stronger than human strength.^[e]

²⁶Think about the circumstances of your call,^[f] brothers and sisters.^[g] Not many were wise by human standards,^[h] not many were powerful, not many were born to a privileged position.^[i] ²⁷But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. ²⁸God chose^[j] what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, ²⁹so that no one can boast in his presence. ³⁰He is the reason you have a relationship with Christ Jesus,^[k] who became for us wisdom from God, and righteousness and sanctification and redemption, ³¹so that, as it is written, “Let the one who boasts, boast in the Lord.”^[l]

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Revised Common Lectionary (Semicontinuous)

Psalm 29[a]

A psalm of David.

Footnotes

Title

Introduction: Utter Futility

Futility Illustrated from Nature

Footnotes

The Message of the Cross

Footnotes

Psalm 29^[a]