Prediger 1:6

"It goeth to the south, and turneth to the north; the wind goeth ever circling, and the wind returneth again on its circuits." Thus designedly the verse is long-drawn and monotonous. It gives the impression of weariness. שׁב may be 3rd pret. with the force of an abstract present, but the relation is here different from that in 5a, where the rising, setting, and returning stand together, and the two former lie backwards indeed against the latter; here, on the contrary, the circling motion and the return to a new beginning stand together on the same line; שׁב is thus a part., as the Syr. translates it. The participles represent continuance in motion. In Ecc 1:4 the subjects stand foremost, because the ever anew beginning motion belongs to the subject; in Ecc 1:5 and Ecc 1:6, on the contrary, the pred. stands foremost, and the subject in Ecc 1:6 is therefore placed thus far back, because the first two pred. were not sufficient, but required a third for their completion. That the wind goes from the south (דּרום, R. דר, the region of the most intense light) to the north (צפון, R. צפן, the region of darkness), is not so exclusively true of it as it is of the sun that it goes from the east to the west; this expression requires the generalization "circling, circling goes the wind," i.e., turning in all directions here and there; for the repetition denotes that the circling movement exhausts all possibilities. The near defining part. which is subordinated to "goeth," elsewhere is annexed by "and," e.g., Jon 1:11; cf. Sa2 15:30; here סבב סובב , in the sense of סביב סביב, Eze 37:2 (both times with Pasek between the words), precedes. סביבה is here the n. actionis of סבב. And "on its circuits" is not to be taken adverbially: it turns back on its circuits, i.e., it turns back on the…

In this chapter we have, I. The inscription, or title of the book (Ecc 1:1). II. The general doctrine of the vanity of the creature laid down (Ecc 1:2) and explained (Ecc 1:3). III. The proof of this doctrine, taken, 1. From the shortness of human life and the multitude of births and burials in this life (Ecc 1:4). 2. From the inconstant nature, and constant revolutions, of all the creatures, and the perpetual flux and reflux they are in, the sun, wind, and water (Ecc 1:5-7). 3. From the abundant toil man has about them and the little satisfaction he has in them (Ecc 1:8). 4. From the return of the same things again, which shows the end of all perfection, and that the stock is exhausted (Ecc 1:9, Ecc 1:10). 5. From the oblivion to which all things are condemned (Ecc 1:11). IV. The first instance of the vanity of man's knowledge, and all the parts of learning, especially natural philosophy and politics. Observe, 1. The trial Solomon made of these (Ecc 1:12, Ecc 1:13, Ecc 1:16, Ecc 1:17). 2. His judgment of them, that all is vanity (Ecc 1:14). For, (1.) There is labour in getting knowledge (Ecc 1:13). (2.) There is little good to be done with it (Ecc 1:15). (3.) There is no satisfaction in it (Ecc 1:18). And, if this is vanity and vexation, all other things in this world, being much inferior to it in dignity and worth, must needs be so too. A great scholar cannot be happy unless he be a true saint.