Prediger 1:8

"All things are in activity; no man can utter it; the eye is not satisfied with seeing, and the ear is not full with hearing." All translators and interpreters who understand devarim here of words (lxx, Syr., and Targ.) go astray; for if the author meant to say that no words can describe this everlasting sameness with perpetual change, then he would have expressed himself otherwise than by "all words weary" (Ew., Elst., Hengst., and others); he ought at least to have said לריק יג. But also "all things are wearisome" (Knob., Hitz.), or "full of labour" (Zck.), i.e., it is wearisome to relate them all, cannot be the meaning of the sentence; for יגע does not denote that which causes weariness, but that which suffers weariness (Deu 25:18; Sa2 7:2); and to refer the affection, instead of to the narrator, to that which is to be narrated, would be even for a poet too affected a quid pro quo. Rosenmller essentially correctly: omnes res fatigantur h. e. in perpetua versantur vicissitudine, qua fatigantur quasi. But יגעים is not appropriately rendered by fatigantur; the word means, becoming wearied, or perfectly feeble, or also: wearying oneself (cf. Ecc 10:15; Ecc 12:12), working with a strain on one's strength, fatiguing oneself (cf.יגיע, that which is gained by labour, work). This is just what these four examples are meant to show, viz., that a restless activity reaching no visible conclusion and end, always beginning again anew, pervades the whole world-all things, he says, summarizing, are in labour, i.e., are restless, hastening on, giving the impression of fatigue. Thus also in strict sequence of thought that which follows: this unrest in the outer world reflects itself in man, when he contemplates that which is done around him; human language cannot exhaust this coming an…

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.